I  THEOLOGICAL  SEMINARY,!     * 
^  Princeton,  N.J".    /  t 

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THE    FOUR    GOSPELS, 


TRANSLATED  FROM  THE  LATIN  VULGATE, 


AND  DILIGENTLY  COMPARED  WITH  THE  ORIGINAL  GREEK  TEXT,. 


BEING  A    REVISION  OF  THE    RHEMISH   TRANSLATION, 


WITH  NOTES  CRITICAL  AND  EXPLANATORY. 


FRANCIS   PATRICK  KENRICK, 

BISHOP     OF     PHILADELPHIA. 


-  That  thou  mayst  know  the  certainty  of  those  words  in  which  thou  hast  been  instructed." 

Luke  i.  4. 


N  E  W  -  Y  O  R  K  : 

EDWARD    DUNIGAN    &    BROTHER, 
151      FULTON      STREET. 

1849. 


Entered  according  to  Act  of  Conguess,  in  the  year  1849,  by 

FRANCIS   PATRICK   KENRICK, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Southern  District  of  New- York.- 


TO  THE  HIERARCHY  OF  THE  UNITED  STATES  ASSEMBLED  IN  THE 
SEVENTH  PROVINCIAL  COUNCIL  OF  BALTIMORE. 

MOST   REVEREND    AND    RIGHT    REVEREND    COLLEAGUES, 

I  venture  to  offer  to  the  public  a  revised  translation  of  the  four  Gos- 
pels, Avith  notes  directed  to  remove  the  chief  difficulties  that  may  occur 
m  their  perusal.  My  object  is  not  to  substitute  it  in  public  acts  for 
the  received  version,  but  to  submit  it  to  your  mature  judgment  and 
correction,  and  in  the  mean  time  to  facihtate  the  study  of  the  life  of 
oiu-  Dinne  Redeemer  in  its  only  authentic  records.  The  annotations 
which  I  have  added,  are  for  the  most  part  selected  from  the  holy 
Fathers,  although  occasionally  I  have  availed  myself  of  the  re- 
searches of  modern  writers,  unhappily  estranged  from  CathoUc 
communion.  I  cannot  hope  that  a  work  which  demands  so  much 
erudition  and  such  exercise  of  judgment,  is  in  every  respect  faidt- 
less,  but  I  offer  it  as  an  earnest  of  my  zeal  for  the  correct  imder- 
standing  and  devout  study  of  the  sacred  Scriptm-es.  These  have  at 
all  times  been  the  subject  of  the  meditation  of  the  prelates  of  the 
Church,  and  of  the  clergy  generally,  whose  duty  and  constant  en- 
deavor it  has  been  to  refresh  the  faithful  with  the  living  waters 
drawn  from  these  fountains  of  salvation. 

With  profound  veneration  and  sincere  attachment,  I  have  the 
honor  to  remain. 

Your  devoted  brother  in  Christ, 

FRANCIS   PATRICK  KENRICK, 

BISHOP    OF    PHILADELPHIA.  . 

Philadelphia,  May  1,  1849. 


SYNOPSIS  OF  THE   GOSPELS. 


Eternity  of  the  Word, 
Annunciation  and  conception  of  John, 
Annunciation  and  conception  of  Christ, 
Visitation  of  Mary.     Her  canticle, 
Birth  of  Jolin.    Canticle  of  Zachary, 
Genealogy  of  Christ, 

Joseph  is  informed  by  the  angel  of  the  mi- 
raculous conception, 
Birth  of  Christ, 
Adoration  of  the  shepherds, 
Circumcision  of  Christ, 
Visit  of  the  Magi, 
Purification, 
Flight  into  Egypt, 
Massacre  of  the  innocents, 
Return  from  Egypt, 
Jesus  is  found  in  the  temple. 
Preaching  of  John, 


Testimony  of  John  concoruing  Christ, 


Gospel  of  St.  John,  ch.  i.  v.  1-14- 

Luke  i.  5-25. 

Luke  i.  26-38. 

Luke  i.  39-5G. 

Luke  i.  57-80. 

Matthew  i.  1-17. 

Luke  iii.  23-38. 

Matthew  i.  18-95. 
Luke  ii.  1-7. 
Luke  ii.  8-20. 
Luke  ii.  21. 
Matthew  ii.  1-12. 
Luke  ii.  22-39. 
Matthew  ii.  13-15. 
Matthew  ii.  16-18. 
Matthew  ii.  19-23. 
Luke  ii.  40-52. 
Matthew  iii.  1-10. 
Mark  i.  1-6. 
Luke  iii.  1-14. 
Matthew  iii.  11-12 
Mark  i.  7-8. 
Luke  iii.  15-20 


SYNOPSIS 


Baptism  of  Clirist, 


Fast  and  temptation  of  Christ, 


Second  Testimony  of  John, 

Another  testimony  of  the  same. 

The  calhng  of  Andrew  and  Peter, 

Calling  of  Philip  and  Nathanael, 

Wedding  of  Cana, 

First  expulsion  from  the  temple  of  those  who 

bought  and  sold, 
Nicodemus  comes  to  Christ, 
Fourth  testimony  of  John, 
Christ  discourses  with  the  Samaritan  woman. 
Imprisonment  and  death  of  John, 


Christ  preaches  in  Galilee, 

Cure  of  the  ruler's  son  in  Cana, 
Second  call  of  Peter  and  Andrew, 

Call  of  James  and  John, 

A  demoniac  is  cured  in  Capharnaum, 

The  mother-in-law  of  Peter  is  cured, 

Christ  travels  through  Galilee, 


Miraculous  draught  of  fishes. 
Cleansing  of  a  leper, 


Matthew  iii.  13-17. 
Mark  i.  9-11. 
Luke  iii.  21-22. 
Matthew  iv.  1-11. 
Mark  i.  12-13. 
Luke  iv.  1-13. 
John  i.  15-28. 
John  i.  29-34. 
John  i.  35-42. 
John  i.  43-51. 
John  ii.  1-13. 

John  ii.  13-25. 
John  iii.  1-91. 
John  iii.  22-36. 
John  iv.  1-42. 
Matt.  xiv.  3-10. 
Mark  vi.  17-29. 
Luke  iii.  19-21. 
Matt.  iv.  12-17. 
Mark  i.  14-15. 
Luke  iv.  14-32. 
John  iv.  43-4S. 
John  iv.  46-54. 
Matt.  iv.  18-20. 
Mark  i.  16-18. 
Matt,  iv.  21-22. 
Marki.  19.20. 
Mark  i.  21-28. 
Luke  iv.  31-37. 
Matt.  vii.  14=17. 
Mark  i.  29-34. 
Luke  iv.  38-41. 
Matt.  iv.  23-25. 
Mark  i.  35-39. 
Luke  iv.  42-44. 
Luke  V.  1-11. 
Mark  i.  40-45. 
Luke  V.  12-16. 


OF   THE    GOSPELSi 


Cure  of  a  paralytic", 


Dispute  about  fasting, 


The  infirm  man  at  tiie  pool  is  healed, 
The  disciples  pluck  ears  of  corn  on  the  sab- 
bath. 


The  man  with  the  withered  hand  is  cured, 

Election  of  the  twelve  apostles, 

Sermon  on  the  mountain, 

The  cleansing  of  the  leper, 
The  servant  of  the  centurion  at  Capharnaum 
is  cured. 

The  resuscitation  of  the    widow's    son    at 

Nairn, 
The  embassy  from  John  to  Christ, 

Christ  reproves  the  Jews  for  unbelief, 
The  sinful  woman  at  the  feet  of  Christ, 
A  demoniac  is  delivered,  whence  the  Phari- 
sees blaspheme. 


Matt.  ix.  1-8. 
Mark  ii.  1-12. 
Luke  V.  17-26. 
Matt.  ix.  14-17. 
Mark  ii.  18-22. 
Luke  V.  33. 
John  V.  1-47. 

Matt.  xii.  1-8. 
Mark  ii.  23-28. 
Luke  V.  1-5. 
Matt.  xii.  9-21. 
Mark  iii.  1-12. 
Luke  vi.  6-11. 
Mark  iii.  13-19. 
Luke  vi.  12-16. 
Matt,  v.-vii. 
Luke  vi.  17-49. 
Matt.  viii.  1-4. 

Matt.  viii.  5-13. 
Luke  vii   1-10. 

Luke  vii.  11-18. 
Matt.  xi.  2-19 
Luke  vii.  19-35. 
Matt.  xi.  20-30. 
Luke  vii.  36-50. 
Matt.  xii.  22-37. 
Mark  iii.  20-30. 


Unbelief  of  the  Jews,  Matt.  xii.  38-45. 

The  mother  and  brethren  of  Christ  seek  Him,     Matt.  xii.  46-49. 

Mark  iii.  31-35. 
\  Luke  viii.  19-21, 

Parables,  Matt.  xiii.  1-53. 

Mark  iv.  1-34. 
Luke  viii.  4-18. 


SYNOPSIS 


Explanation  of  parable,  some  desire  to  follow 

Christ, 
The  stillipg  of  the  tempest, 


The  demons  enter  into  the  swine. 


The  issue  of  blood  is  cured,  and  the  daughter 
of  Jairus  is  resuscitated, 


Two  blind  men  receive  sight,  a  dumb  demo- 
niac recovers  speech, 
Jesus  teaches  in  the  synagogue  of  Nazareth, 

He  travels  through  Galilee  teaching, 
Mission  of  the  twelve  apostles, 


BluUiplication  of  five  loaves. 


Jesus  and  Peter  walk  on  the  sea, 


Discourse  of  Christ  concerning  the  bread  of 
life, 

Scandal  taken  from  the  neglect  of  the  dis- 
ciples to  wash  their  hands  before  meals, 

Cure  of  the  daughter  of  the  Chananean 
woman, 

A  deaf  and  dumb  man  is  cured, 
Multiplication  of  seven  loaves. 


Matt.  viii.  18-22. 
Matt.  viii.  23-27. 
Mark.  iv.  35-40. 
Luke  viii.  22-25. 
Matt.  viii.  28-34. 
Mark  vi.  1-20. 
Luke  viii.  26-39. 

Matt.  ix.  18-26. 
Mark  v.  21-43. 
Luke  viii.  40-56. 

Matt.  ix.  27-34. 
Matt.  xiii.  54-58. 
Mark  vi.  1-6. 
Matt.  ix.  35-38, 
Matt.  X.  1-42. 
Mark  vi.  7—13. 
Luke  ix.  1-6. 
Matt.  xiv.  14-21. 
Mark  vi.  30-44. 
Luke  ix.  10-17. 
John  vi.  1-14. 
Matt.  xiv.  22-36. 
Mark  vi.  45-56. 
John  vi.  15-24. 

John  vi.  25-72. 

Matt.  XV.  1-20. 
Mark  vii.  1-23. 

Matt.  XV.  21-29. 
Mark  vii.  24-31. 
Matt.  vii.  32-37. 
Matt.  XV.  30-39. 
Mark  viii.  1-10. 


OF    THE    GOSPELS. 


•Sign  demanded  by  the  Pharisees.     Warning 
to  beware  of  their  leaven, 

A  blind  man  in  Bethsaida  is  restored  to  sight, 
Peter  acknowledges  the  divinity  of  Christ, 

and  receives  praise,  with  the  promise  of 

the  primacy. 


Christ  discourses  of  His   passion,    and  re- 
proves Peter, 


Transfiguration  of  Christ, 


The  boy  who  was  afflicted  by  the  fiend  is 
healed, 


Jesus  pays  the  tax  for  Peter,  as  well  as  for 

Himself, 
Discourse  of  our  Lord  on  humility,  scandal, 

and  fraternal  correction, 


Discourse  on  forgiveness  of  enemies, 
The  Samaritans  reject  Christ, 
Several  offer  to  follow  Him, 
Mission  of  the  seventy-two  disciples. 
Discourse  of  our  Lord  on  the    love  of  God 

and  the  neighbor. 
Our  Lord  in  the  house  of  Marj-  and  Martha, 
Discourse  on  prayer. 
Blasphemies  of  the  Jews  on  occasion  of  the 

cure  of  the  dumb  demoniac. 
Discourse  against  the  Pharisees, 
Discourse  against  hypocrisy  and  avarice  :  also 

on  vigilance. 


Matt.  xvi.  1-12. 
Mark  viii.  11-21. 
Mark  viii.  22-26. 


Matt.  xvi.  13-20. 
Mark  viii.  27-30. 
Luke  ix.  18-21. 

Matt.  xvi.  21-28. 
Mark  viii.  31-39. 
Luke  ix.  22-27. 
Matt.  xvii.  1-13- 
Mark  ix.  1-12. 
Luke  ix.  28-36. 

Matt.  xvii.  14-22. 
Mark.  ix.  13-32. 
Luke  ix.  37-45. 

Matt.  xvii.  23-26. 

Matt,  xviii.  1-20. 
Mark  ix.  32-49. 
Luke  ix.  46-50. 
Matt,  xviii.  21-35. 
Luke  ix.  51-56. 
Luke  ix.  57-62. 
Luke  x.  1-24. 

Luke  X.  25-37. 
Luke  X.  38-42. 
Luke  xi.  1-13. 

Luke  xi.  14r-36. 
Luke  xi.  37-54. 

Luke  xii.  1-59. 


10 


SYNOPSIS 


Penance  preached  on  occasion  of  the  Gali- 
leans put  to  death  by  Pilate, 

Cure  of  a  woman  bent  down  with  disease, 

Discourse  of  Christ  on  the  small  number  of 
the  elect,  the  call  of  the  gentiles,  and  the 
rejection  of  the  Jews, 

The  dropsical  man  healed  on  the  sabbath. 
— Parables, 

Pharisees  scandalized  at  the  familiarity  of 
Christ  with  sinners. 

Parable  of  the  steward, 

Divorce, 


Discourse  on  scandal,    and  on  forgiveness, 

on  faith  and  works. 
Feast  of  the  tabernacles, 
Woman  taken  in  adultery  ;  discourse  to  the 

people. 
The  man  born  blind, 
Parable  of  the  sheepfold, 
The  ten  lepers, 
Time  of  the  establishment  of  the  kingdom 

of  God, 
Discourse  on  prayer, 
Christ  asserts  His  divinity, 
Blessing  of  children.     Conditions  for  eternal 

life. 


arable  of  the  vineyard, 
Resuscitation  of  Lazarus, 
Petition  of  the  sons  of  Zebedee, 


Blind  man  of  Jericho, 
Conversion  of  Zachseus, 


Luke  xiii.  1-1 0- 
Luke  xiii.  1 1-22. 


Luke  xiii.  23-35. 

Luke  xiv.  1-35. 

Luke  XV.  1-32. 
Luke  xvi.  1-13. 
Matt.  xix.  3-12. 
Mark  X.  2-12. 
Luke  xvi.  14-31. 

Luke  xvii.  1-11. 
John  vii.  2-53. 

John  viii.  1-59. 
John  ix.  1-41. 
John  X.  1-22. 
Luke  xvii.  11-19. 

Luke  xvii.  20-37. 
Luke  xviii.  1-14. 
John  x.  22.  42. 

Matt.  xix.  13-30. 
Mark  x.  13-31. 
Luke  xviii.  15-30. 
Matt.  XX.  1-16. 
John  xi.  1-56. 
Matt.  XX.  17-28, 
Mark  x.  32-46. 
Luke  xviii.  31-34. 
Matt.  XX.  29-34. 
Luke  xviii.  35-43- 
Mark  x.  46-52. 
Luke  xix.  1.  10. 


OF  THE  GOSPELS. 


11 


Parable  of  the  talents, 

Mary  anoints  the  head  and  feet  of  Jesus, 


Entry  into  Jerusalem, 


Christ  enters  into  the  temple, 
Gentiles  wish  to  see  Christ, 
The  fig-tree  is  cursed, 

The  buyers  and  sellers  are  cast  forth, 


Discourse  on  faith, 

Jesus  is  questioned  as  to  His  authority, 


Parable  of  the  wedding, 
Jesus  is  questioned  by  the  Herodians,  Saddu- 
cees  and  Pharisees, 


Vices  of  the  scribes  and  Pharisees, 


Widow's  mite. 

Destruction    of  Jerusalem    and  end  of  the 

world. 


Watchfulness  enjoined. 


Parable  of  the  virgins  and  of  the  talents, 
General  judgment, 


Luke  xix.  11-28. 
Matt.  xxvi.  6-13. 
Mark  xiv.  3-9. 
John  xii.  1-11. 
Matt.  xxi.  1-9. 
Mark  xi.  1-10. 
Luke  xix.  29^44. 
John  xii.  12-19. 
Matt.  xxi.  10-16. 
John  xii.  20-50. 
Matt.  xxi.  17-19. 
Mark  xi.  11-14. 
Matt.  xxi.  12-13. 
Mark  xi.  15-19. 
Luke  xix.  45-48. 
Matt.  xxi.  20-22. 
Mark  xi.  20-26. 
Matt.  xxi.  23-i6. 
Mark  xi.  27-33. 
Luke  XX.  1-19. 
Matt.  xxii.  1-14. 

Matt.  xxii.  15-40. 
Mark  xii.  13-37. 
Luke  XX.  20-44. 
Matt,  xxiii.  1-39. 
Mark  xii.  38-40. 
Luke  XX.  45-47. 
Mark  xii.  41-44. 
Luke  xxi.  1-4. 

Matt.  xxiv.  1-41. 
Mark  xiii.  1-32. 
Luke  xxi.  5-33, 
Matt.  xxiv.  42-51. 
Mark  xiii.  33-37. 
Luke  xxi.  34-36. 
Matt.  XXV.  1-30. 
Matt.  XXV.  31.  46. 


12 


SYNOPSIS 


Conspiracy  of  the  Jews  against  Jesus, 


Compact  of  Judas  to  betray  Christ, 


Paschal  supper, 


Washing  of  the  feet, 
Institution  of  the  Eucharist, 


Prediction  of  the  treason. 


Lesson  of  humility, 

Charge  to  Peter, 

Injunction  to  cherish  mutual  love, 

Prediction  of  Peter's  fall, 


Continuation  of  discourse  after  supper, 

Prayer  of  Christ  after  supper. 
Agony  in  the  garden  of  Gethsemani, 


Seizure  of  Christ, 


Jesus  is  led  to  Annas, 
Jesus  before  Caiphas, 


Matt.  xxvi.  1-5- 

Mark  xiv.  1-2. 

Luke  xxii.  1-2. 

Matt.  xxvi.  14-16. 

Mark  xiv.  10-11. 

Luke  xxii.  3-6. 

Matt.  xxvi.  17-20. 

Mark  xiv.  12-17. 

Luke  xxii.  7-18- 

John  xiii.  1-15. 

Matt.  xxvi.  26-29. 

Mark  xiv.  22-25. 

Luke  xxii.  19-20. 

Matt.  xxvi.  21-25. 

Mark  xiv.  18-21. 

John  xiii.  16-30. 

Luke  xxii.  24-30. 

Luke  xxii.  31-32. 

John  xiii.  33-35. 

Matt.  xxvi.  31-35. 

Mark  xiv.  27-31. 

Luke  xxii.  33.  34. 

John  xiii.  36-38. 

John  xiv.  1-31 ;  xv.  1-27  ;    xvi. 

1-31. 
John  xvii.  1-26. 
Matt.  xxvi.  36-46. 
Mark  xiv.  32-42. 
Luke  xxii.  40-46- 
John  zviiL  I. 
Matt.  xxvi.  47-56. 
Mark  xiv.  43-52. 
Luke  xxii.  47-53. 
John  xviii.  2-12. 
John  xviii.  13-24. 
Matt.  xxvi.  55-68. 
Mark  xiv.  43-65. 
Luke  xxii.  54.  55- 


OP    THE    GOSPELS. 


IS 


Fall  of  Peter, 


Despair  of  Judas, 
Jesus  before  Pilate, 


Before  Herod, 

Pilate  seeks  to  release  Jesus, 


Scourging  of  Jesus  and  crowning  with 
thorns. 


Pilate  shows  Him  to  the  people, 
Carrying  of  the  cross, 


Crucifixion, 


Conversion  of  the  thief, 

Christ  addresses  His  mother  and  John, 

Burial  of  Christ, 


PiouB  women  visit  the  tomb, 


Visit  of  Peter  and  John, 

Manifestation  of  Christ  to  Mary  Magdalen, 

Journey  to  Emmaus, 


Matt.  xxvi.  69-75. 
Mark  xiv.  66-72. 
Luke  xxii.  56-62. 
John  xviii.  17-18.  25-27. 
Matt,  xxvii.  3-10. 
Matt,  xxvii.  11-14. 
Mark  xv.  2-5. 
Luke  xxiii.  2-5. 
John  xviii.  28-38. 
Luke  xxiii.  6—12. 
Matt,  xxvii.  15-25. 
Mark  xv.  6-14. 
Luke  xxiii.  17-23. 
John  xviii.  39.  40. 

Matt,  xxvii.  27-30. 
Mark  xv.  16-19. 
John  xix.  1-3. 
John  xix.  4-16. 
Matt,  xxvii.  31-32. 
Mark  xv.  20.  21. 
Luke  xxiii.  26-32. 
John  xix.  16-18. 
Matt,  xxvii.  33-56. 
Mark  xv.  22-41. 
Luke  xxiii.  33-49. 
John  xix  18-24. 
Luke  xxiii.  39-43. 
John  xix.  25-27. 
Matt,  xxvii.  57-66. 
Mark  xv.  42-47. 
Luke  xxiii.  50-56. 
John  xix.  31-42. 
Matt,  xxviii.  1-15. 
Mark  xvi.  1-13. 
Luke  xxiv.  1-12. 
John  XX.  1-10. 
John  XX.  11-18. 
Luke  xxiv.  13-35. 


14 


SYNOPSIS  OF    THE    GOSPELS. 


Manifestations  to  the  apostles, 

Manifestation  at  the  lake  of  Tiberias, 
Pastoral  commission  to  Peter, 
Prediction  of  Peter's  martyrdom, 
Manifestation  on  mount  of  Galilee, 
Commission  to  the  apostles. 


Luke  xxiv.  36-45. 
John  XX.  19-31. 
John  xxi.  1-14. 
John  xxi.  15-17. 
John  xxi.  18-25. 
Matt,  xxviii.  16.  17. 
Matt,  xxviii.  18-20. 
Mark  xvi.  14-20. 
Luke  xxiv.  46-53. 

I  have   followed   the  Bible  de  Vence   in   the    above    synopsis,    with   some 
Tinimportant  variations. 


EXPLANATIONS. 


G.  is  put  for  the  common  Greek  text. 

P.  for  the  Protestant  version,  authorized  by  King  James. 

G.  P.  marks  the  places  in  which  they  harmonize. 

Cath.  for  "A  Catholic."     Both  denote  the  version  ascribed  to  Dr.  Liugard. 

Lit.  for  Literally. 

A  BRIEF  NOTICE  OF  MANUSCRIPTS. 

The  Alexandrian  manuscript,  now  preserved  in  the  British  Museum,  is  supposed 

to  have  been  written  at  Alexandria  in  the  fifth  century. 
The  Vatican  manuscript  is  proved  by  Hug  to  belong  to  the  middle  of  the  fourth 

century.     The  internal  value  of  its  readings  is  probably  superior  to  the  former. 
The  Ephrem  manuscript,  a  palimpsest,  so  called  from  the  works  of  St.  Ephrem 

the  Syrian,   having  been  written  over  the  original  writing,  which  has  been 

restored,  probably  belongs  to  the  sixth  century.     It  is  in  many  places  illegible, 

and  has  numerous  chasms. 
The  Cambridge  manuscript,  presented  to  the  University  by  Beza,   contains  (he 

four  gospels,   and  the  Acts,  with  a  fragment  of  the  epistles,  and  belongs  pro- 
bably to  the  seventh  century. 
The  Dublin  maiuiscript   preserved  in  Trinity  College,  Dublin,  belongs  to  the 

sixth  century.     It  exliibits  the  gospel  of  St.  Matthew,  but  in  a  very  imperfect 

state. 
Uncial   manuscripts   are  those  written  in  capital  letters,  as  was  usual  before  the 

tenth  century. 
Cursive  characters  were  employed  since  that  period. 

ANCIENT  VERSIONS. 

TheSyriac  version,  called  the  Peshito,  or  simple,  was  made  probably  in  the  first 
century.  A  revision  of  it  is  known  as  the  Karkaphensian  recension,  this 
name  signifying  mountainous,  as  it  was  used  in  a  monastery  about  Mount 
Sagara.     The  Peshito  is  of  great  value. 

The  Philoxenian  version  in  the  Syriac  language,  takes  its  name  from  Philoxe- 
nus,  or  Xenayas,  Bishop  of  Mabug,  or  Hierapolis  in  Syria,  under  whose 
direction  it  was  executed  about  the  year  508.  Only  a  few  fragments  of  it 
have  been  yet  discovered.  The  name  is  given  by  mistake  to  the  Harclean 
version  made  by  Thomas  of  Harkel,  or  Heraclea,  in  Syria,  Bishop  of  Mabug. 
about  the  year  616. 

Another  Syriac  version  of  the  Gospels  for  the  Sundays  and  festivals  is  called 
the  Jerusalem,  ot  Palastino -Syriac  version.  It  was  probably  made  in  the 
fifth  century. 


16 


EXPLANATIONS. 


The  Memphitic,  or  Coptic  version  of  the  New  Testament  was  made  from  the 
original  Greek  in  the  third  century,  in  the  language  of  Lower  Egypt. 

The  Sahidic,  or  Thebaic,  in  the  language  of  Upper  Egypt,  was  made  probably 
in  the  same  centuiy.  Several  of  its  peculiar  readings  harmonize  with  the 
Latin.     Both  versions  generally  represent  the  Alexandrian  recension. 

The  Gothic  version  of  the  New  Testament  was  made  from  Greek  manuscripts 
by  Ulphilas  in  the  fourth  century.  The  four  Gospels  are  preserved  in  the  ce- 
lebrated Codex  Argenteus,  in  the  University  of  Upsal. 

The  Armenian  version  was  made  from  the  Greek  at  the  commencement  of  the 
fifth  century.     It  is  thought  to  have  been  afterwards  adapted  to  the  Peshito. 

The  .^thiopic  version  was  made  early  in  the  fourth  century.  It  is  literal,  and 
often  agrees  with  the  Syriac  called  Peshito  and  with  the  Vetus  Itala. 

There  are  two  Persian  versions  of  the  Gospels,  one  taken  from  the  Peshito, 
the  other  from  the  Greek.  The  latter  is  designated  Wheloc  from  the  name 
of  the  Cambridge  Professor  who  undertook  to  publish  it. 

The  Slavonic  version  of  the  New  Testament  was  made  from  the  Greek  text 
as  found  in  the  Constantinopolitan  recension,  by  Cyril  of  Thessalonica  and 
his  brother  Methodius.     It  is  considered  of  great  excellence. 


FOUR     GOSPELS, 

TRANSLATED     FROM     THE     LATIN     VULGATE 

DILIGENTLY  COMPARED  WITH  THE  GREEK  TEXT; 

WITH 

NOTES. 

BT 

FHANCIS  PATRICK  KENRICK, 

BISHOP  OF  PHILADELPHIA. 


"  Tha.t  thou  mayst  know  the  certainty  of  those  words  in  which  thou  hast  been  instructed.' 
^Luka  i.  4. 


GENERAL    PREFACE. 


Gospel  is  an  old  Saxon  word  meaning  good  news,  and 
corresponding  literally  to  the  Greek  term  :  ETArrEAiON. 
It  is  used  to  express  the  whole  revelation  made  by  our 
Lord  Jesus  Christ — the  good  tidings  of  salvation  through 
His  blood,  proclaimed  in  His  Name  to  penitent  believers. 
It  has  also  been  specially  applied  to  designate  the  record 
of  His  life — His  teaching — His  sufferings — His  death  and 
resurrection.  Of  the  many  books  circulated  in  the  first 
and  second  centuries,  which  purported  to  give  the  history 
of  Christ,  only  four  were  received  as  authentic  and  in- 
spired statements ;  two  of  which  were  composed  by 
apostles  ;  the  others  were  the  works  of  their  disciples. 
These  four  gospels  doubtless  contain  intrinsic  marks  of 
truth  ;  as  for  instance,  the  simplicity  of  the  style,  the 
circumstantial  minuteness  of  the  narrative,  the  absence  of 
all  appearance  of  passion,  interest,  or  artifice — the  purity 
and  holiness  which  they  inculcate  :  but  the  external  evi- 
dence— the  testimony  of  the  Church  Catholic — which  has 
received  and  preserved  them — is  that  which  first  com- 
mends them  to  the  veneration  of  the  faithful,  and  which 
keeps  faith  riveted  to  their  inspired  authority.  The  great 
Augustine  did  not  hesitate  to  say :  "  I  should  not  have 
believed   the    gospel,  were  I  not   moved    thereto   by  the 


20  GENERAL    PREFACE. 

aulhorily  ol"  ihe  Catholic  Church."*  St.  Irenaus,  who  lived 
in  the  decline  of  the  second  century,  relies  on  the  testimony 
and  faith  of  the  Church  spread  throughout  the  world,  as 
vouching  for  the  four  gospels,  which  were  everywhere 
venerated  as  true  and  inspired  histories  of  Christ.f 

Two  of  the  evangelists,  Matthew  and  John,  having  been 
eye-witnesses  of  many  of  the  facts,  and  hearers  of  the  dis- 
courses which  they  have  recorded,  their  testirpony  consi- 
dered in  a  mere  human  light,  must  have  considerable 
weight,  especially  since  its  acceptance  by  those  who  had 
the  means  of  disproving  it,  if  it  were  false,  corroborates  it. 
The  diligence  which  St.  Luke  professes  to  have  used  in 
ascertaining  the  facts,  by  recourse  to  the  immediate  wit- 
nesses of  them,  was  no  doubt  employed  also  by  St.  Mark, 
whose  narrative  is  recommended  by  his  intimacy  with  St. 
Peter,  the  privileged  disciple  of  Christ.  As  historic  docu- 
ments, the  gospels  are  in  the  highest  degree  credible, 
since  they  nre  cotemporary  statements,  made  by  eye- 
witnesses, or  by  those  who  had  the  benefit  of  such  testi- 
mony ;  and  they  are  connected  with  a  great  moral  revolu- 
tion, which  cannot  be  satisfactorily  accounted  for,  unless 
by  admitting  the  facts  which  they  record.  The  substitu- 
tion of  the  pure  and  simple  Christian  worship  for  the 
Jewish  sacrifices  and  ceremonial,  and  the  diffusion  of 
the  sublime  doctrines  and  self-denying  morality  of  Christ 
throughout  the  Pagan  w^orld,  are  undeniable  events,  which 
rest  upon  His  teaching  and  miracles.  The  manifest  harmo- 
ny, in  the  main  facts,  of  the  four  evangelists,  who  wrote  at 

•  L.  contra  ep.  fundament!,  c.  v.  f  L.  iii.  adv.  hser.  c.  v. 


GENERAL  PREFACE.  21 

di (To rent  times,  and  in  diffci-ent  countries,  gives  to  their 
joint  testimony,  irrefragabfe  authority,  which  is  in  no  wise 
lessened  by  their  apparent  discrepancies  in  minor  details  ; 
since  these  serve  to  show  the  absence  of  collusion,  and  an 
independent  exercise  of  judgment.  The  imperfections  of 
the  style,  which,  with  the  exception  of  the  Gospel  of  Luke, 
marks  the  writers  as  uneducated  men,,  using  a  foreign 
language,  and  unadorned  with  the  acquired  graces  of  his- 
toric composition,  commend  their  narratives  as  unvarnished 
statements  of  facts. 

In  order  to  understand  the  precepts  and  doctrines  which 
w^ere  delivered  by  our  Lord,  we  must  bear  in  mind  the 
circumstances  in  which  He  spoke,  whether  in  private  to 
His  disciples,  or  in  public  to  the  multitude;  and  compare 
the  various  statements  of  the  evangelists,  who  manifestly 
did  not  undertake  to  record  His  very  words,  so  much  as 
the  substance  of  His  instructions.  The  usages  and  opi- 
nions of  the  Jews  should  also  be  known,  that  we  may  give 
to  certain  phrases  and  expressions  their  just  value.  The 
practices  of  the  primitive  Christians  in  the  apostolic  age, 
and  the  doctrines  then  publicly  held,  as  also  such  as  were 
held  in  the  subsequent  ages  as  transmitted  from  the 
apostles,  may  be  fairly  referred  to,  to  illustrate  what  may 
be  obscure  in  the  language  of  the  evangelists,  and  to  de- 
termine the  doctrines  and  institutions  of  Christ :  since  these 
were  proclaimed  and  reduced  to  practice  by  the  apostles 
and  their  successors  in  the  ministry.  As  no  one  of  the 
gospels  can  bo  supposed  to  contain  a  full  account  of  the 
teaching  and  works  of  Christ,  since  each  gospel  contains 
many  things  not  found  in  the  others,  so  neither  can  it  be 


22  GENERAL    PREFACE. 

maintained  that  the  four  collectively  furnish  adequate 
knowledge  of  His  doctrine  and  works.  John,  the  last  of 
the  evangelists,  declares,  that  numberless  miracles  of  Christ 
have  been  unnoticed  by  him  ;  and  the  writings  of  St.  Paul, 
in  which  he  developes  many  of  the  Christian  doctrines, 
show  that  the  teaching  of  our  Lord  is  not  fully  set  forth  in 
the  gospels. 

The  inspiration  which  we  acknowledge  in  the  evange- 
lists, as  well  as  in  the  other  sacred  writers,  raises  them  far 
above  all  human  historians.  These  holy  men  of  God  were 
moved  and  impelled  by  the  Holy  Spirit  to  pen  these  nar- 
ratives, and  were  by  Him  guided  and  enlightened,  that  they 
might  not  err  in  recording  that  which  they  had  heard  and 
seen,  or  which  they  had  learned  on  credible  testimony. 
Although  this  divine  guidance  did  not  free  them  from  the 
imperfections  of  style,  it  placed  them  beyond  the  danger  of 
mistake,  either  through  lapse  of  memory,  weakness  of 
judgment,  or  inaccuracy  of  expression,  so  that  their  writ- 
ings claim  the  unreserved  assent  of  the  human  mind,  not 
only  in  regard  to  the  facts  and  doctrines,  and  to  all  that 
constitutes  the  substance  of  the  narrative,  but  to  the  cir- 
cumstances and  all  the  details.  St.  Augustine  well  re- 
marks: "Were  we  once  to  admit  any  falsehood  in  that 
which  has  so  high  authority,  not  a  particle  of  those  books 
will  remain,  if  it  appear  difficult  of  observance,  or  hard  to 
believe."* 

The   discrepancies   which    are    alleged   to  exist  in  the 
statements  of  the  evangelists,  arise  frequently  from  their 

*  Ep..  viii.  ad  Hieronymum. 


GENERAL.  PREFACE.  23 

abridged  nature,  since  by  the  omission  of  some   circum- 
stance, facts  which  are,  distinct  may  be  easily  confounded. 
The  prominence  given  by  one  evangelist  to  a  particular 
circumstance  or  individual,  may  also  create  an  apparent 
discrepancy  between  his  narrative  and  that  of  another  who 
has  given  a  more  general  statement.     In  proving  the  truth 
of  Christianity  against  unbelievers,  we   may  wave  these 
alleged  contradictions  in  details,  and  rest  on  the  argument 
derived  from  facts  in  which  they  evidently  harmonize  :  but 
in  perusing  the   sacred  volume  w^e  must  banish  from  our 
minds  all  idea  of  the  possibility  of  error  in  that  which  the 
Holy  Ghost  has  stamped  with  His  impress,  as  containing 
the  truth  and  oracles  of  God.     St.  Augustine  does  not  hesi- 
tate to   say  :    "  We  should  receive  what  we  read  in  the 
gospel,  related  by  the  disciples  of  Christ,  no  otherwise  than 
if  we  saw  our  Lord  himself  writing  it  with  his  own  hand."* 
The  interpretation  of  the  gospels  cannot  be  rigorously 
made  according  to  the  rules  which  guide  us  in  the  under- 
standing  of   ordinary    biograjjhies    and    other   historical 
works.     These,  nevertheless,  may  be  usefully  employed. 
As  the  collation  of  manuscripts  and  versions  serves  to  as- 
certain the  true  reading,  so  the  comparison  of  the  various 
statements  of  the  evangelists  may  enable  us  to   arrive  at 
the  facto,  and  at  the  meaning  of  expressions,  which  other- 
wise  might   be   obscure  or  doubtful.     The  study  of  the 
Hebrew  and  Greek  languages  may  serve  to  determine  the 
force  of  words  and  phrases:  a  knowledge  of  Jewish  usages 
and  contemporary  events   may  illustrate  some  parable  or 

•  L.  1.  c.  XV.  de  consensu  Evangel. 


24 


GENERAL    PREFACE. 


narrative;  in  a  word,  all  the  helps  which  may  be  derived 
from  philology,  history,  or  science,  may  be  used  ;  but  we 
must  always  remember  that  the  gospels  were  not  written 
by  hurfian  impulse.  They  are  the  history  of  a  God-man, 
who  disclosed  to  His  chosen  disciples  the  secrets  of  His 
Eternal  Father.  They  belong  to  the  supernatural  order  ; 
and  where  divine  mysteries  are  in  question,  human  reason 
must  bow  to  authority.  Much  latitude  of  opinion  is  left 
on  matters  of  critical  inquiry,  as  the  reader  will  perceive 
from  the  diffident  tone  of  my  annotations  generally  ;  but 
wherever  a  revealed  mystery  is  in  question — wherever  the 
sense  of  a  scriptural  passage  regarding  a  divine  doctrine  or 
institution  has  been  solemnly  declared  by  the  Church  of 
God,  which  is  the  pillar  and  the  ground  of  truth,  it  becomes 
enlightened  reason  to  embrace  the  decision.  The  Scripture 
otherwise  becomes  a  labyrinth,  from  which  there  is  no 
issue.  The  apparent  contradictions — the  difficulty  of  re- 
conciling its  statements  with  known  facts  of  history — the 
impossibility  of  determining  with  certainty  the  meaning  of 
passages,  which  the  most  learned  interpret  in  a  contrary 
way,  perplex  and  confound  the  inquirer,  who,  relying  on 
his  own  judgment,  enters  on  the  investigation  of  the  sacred 
oracles ;  and  the  result  is,  that  he  acquiesces  without 
being  convinced,  in  the  favorite  doctrines  of  the  sect  in 
which  he  finds  himself,  or  abandons  himself  to  infidelity, 
through  despair  of  attaining  to  truth. 

The  unanimous  interpretation  of  ancient  Christian  wri- 
ters, whom  we  call  fathers  of  the  Church,  is  recognised  as 
a  rule  from  which  we  may  not  depart ;  but  it  is  very 
limited  in  its  application,  since  it  can  scarcely  be  verified 


GENERAL    PREFACE.  25 

unless  in  regard  to  doctrines.  On  matters  of  critical  in- 
quiry much  light  may  be  derived  from  them,  without 
superseding  the  exercise  of  our  own  judgment,  or  rejecting 
the  aid  proffered  us  by  modern  commentators,  even  by 
those  who  are  unhappily  estranged  from  the  communion 
of  the  Church.  Mystical  reflections  and  moral  applications 
oftentimes  more  subtile  than  logical,  occur  frequently  in  the 
writings  of  the  ancients  ;  but  the  literal  sense  was  presup- 
posed and  admitted,  and  the  allegorical  was  employed  to 
illustrate  doctrines,  facts,  or  sacred  maxims,  which  were 
already  proved  and  established  by  direct  testimony. 
Bloomfield,  the  learned  Vicar  of  Bisbrook,  observes  that  it 
"  was  first  laid  down  and  established  by  the  father  of  all 
legitimate  interpretation,  the  acute,  eloquent,  and  judicious 
Chrysostom,  that  the  only  sure  means  of  arriving  at  the  ge- 
nuine interpretation  of  Scripture,  is  first  to  ascertain  the 
literal,  grammatical,  and  historical  sense,  since  on  that 
alone  can  be  founded  the  moral,  spiritual,  doctrinal,  or 
mystical,  though  the  latter  is  not  unfrequently  the  more  im- 
portant, and  sometimes  the  only  true  one."*  Fortunately 
we  possess  the  commentary  of  Chr3'^sostom  himself,  on 
Matthew,  in  the  form  of  homilies,  of  which  I  have  made 
free  use,  without  giving  special  references,  since  they  are 
understood  to  be  on  the  passages  in  question,  m  locum, 
unless  it  be  otherwise  noted. 

As  I  present  the  public  with  a  revised  translation  of  the 
gospels,  from  the  Latin  Vulgate,  it  becomes  necessary  to 
say  something  regarding  its  authority  : 

*  A  Critical  Digest  by  Rev.  S-  T.  Bloomfield,  Vol.  1.     Preface. 


26  GENERAL    PREFACE. 

This  version,  which  comprises  the  Old  and  New  Testa- 
ment, was  declared  authentic  by  the  holy  council  of  Trent. 
The  chief  ground  on  which  the  fathers  of  this  venerable 
assembly  relied,  was  its  long  use  in  the  Church,  since  it 
must  have  been  recommended  by  its  intrinsic  excellence, 
and  it  might  be  considered  as  adopted  under  the  guidance 
of  that  Divine  Spirit,  who  abides  for  ever  in  the  Church,  to 
guard  revealed  truth  from  human  corruptions.  The  force 
of  the  term  authentic,  as  employed  by  them,  is  equal  to 
authoritative,  and  corresponds  with  authorized  or  standard 
version.  It  was  intended  to  give  the  Vulgate  weight  and 
authority  in  all  doctrinal  matters,  that  no  one  might  elude 
the  proofs  which  it  furnishes.  The  wisdom  and  justice  of 
this  decree  are  acknowledged  by  Campbell,  the  learned 
Scottish  critic,*  who  observes,  that  the  fathers,  by  ordering 
a  most  accurate  edition  of  the  Vulgate  to  be  issued,  avoid- 
ed the  inconveniences  and  suspicions  that  a  new  version, 
made  in  the  midst  of  exciting  controversies,  might  give 
rise  to.  '*  The  most  learned  and  judicious  Protestants 
(Mill,  Proleg.,  Bengel,  Apparatus ;  Lachman,  Preface), 
justly  conspire  in  holding  it  in  a  high  degree  of  venera- 
tion."! Such  is  the  testimony  of  a  very  recent  critic.  The 
Vulgate  version  of  the  New  Testament  is  almost  as  an- 
cient as  the  text,  having  been  made  in  the  age  of  the 
apostles,  or   not   long  afterwards,   and  retouched  by   St. 


*  The  Four  Gospels,  Translated  with  Preliminary  Dissertations,  by 
George  Campbell,  D.U.,  Prel.     Diss.  x.  7. 

t  Cyclopedia  of  Biblical  Literature,  Edited  by  John  Kitto,  D.D. 
F.S.A.     Vulgate.  W.W. 


GENERAL    PREFACE.  27 

Jerom,  at  the  close  of  the  fourth  century  ;  consequently  it 
represents  a  Greek  manuscript  of  the  highest  antiquity. 
The  oldest  extant  manuscript,  which  is  the  Vatican,  is 
ascribed  to  the  middle  of  the  fourth  century.  An  English 
critic  of  the  present  day  says  :  "  The  Vulgate  of  the  New 
Testament  generally  agrees  with  the  oldest  manuscripts 
of  the  Italic,  and  is  one  of  the  best  critical  helps  towards 
restoring  the  true  text  of  the  Greek."*  This  is  fully  con- 
firmed by  the  researches  and  judgment  of  the  most  emi- 
nent critics  in  Germany  and  the  British  empire,  among 
whom  I  shall  specially  refer  to  Griesbach,  Schott,  Campbell, 
and  Bloomfield.  At  the  Reformation  the  Greek  text,  as 
it  then  stood,  was  taken  as  a  standard,  in  conformity  to 
which  the  versions  of  the  reformers  w^ere  generally 
made ;  whilst  the  Latin  Vulgate  was  depreciated,  or  de- 
spised, as  a  mere  version.  This,  however,  has  proved 
to  be  a  capital  mistake,  for  the  text  was  full  of  inter- 
polations and  corruptions  of  various  kinds,  whilst  the 
Vulgate  faithfully  represented  the  text  as  it  stood  in  the 
fourth,  or  even  in  the  first  century.  Since  the  famous 
manuscripts  of  Rome,  Alexandria,  Cambridge,  Paris,  and 
Dublin,  were  examined,  and  criteria  were  laid  down  for 
distinguishing  the  original  text  from  false  readings,  by  the 
labors  of  Mill,  Bengel,  and  of  later  critics,  a  verdict 
has  been  obtained  in  favor  of  the  Vulgate.  In  the  vast 
majority  of  instances  in  which  it  differs  from  the  com- 
mon Greek,  Protestant  judges,  with  astonishing  unanimity, 
have  declared  its  correctness.     The  reader  will  perceive 

*  Ibidem. 


88  GENERAL    PREFACE. 

this  by  attending  to  the  notes,  in  which  I  have  marked  the 
authorized  version,  as  the  Protestant  translation  made  by 
order  of  King  James  is  called,  vi^ith  the  initial  P.,  which  is 
preceded  by  G.,  wherever  it  corresponds  with  Ihe  common 
Greek  reading.  The  reference  to  the  critics  by  name,  and 
to  manuscripts  and  versions,  may  give  to  this  work  a  less 
popular  character  than  I  could  wish  ;  but  I  deemed  it  all- 
important  to  prove  in  detail  by  the  testimony  of  unsuspect- 
ed witnesses,  that  the  Vulgate  version  of  the  gospels  is  a 
faithful  representation  of  the  original  text,  whilst  the 
Protestant  translation,  taken  from  the  common  Greek, 
abounds  in  inaccuracies.  I  cheerfully  admit  that  most  of 
them  do  not  affect  doctrine  ;  but  it  cannot  be  thought  un- 
important to  present  the  inspired  word  in  its  integrity,  that 
an  iota  may  not  be  changed  of  that  which  the  Divine 
Spirit  has  sealed  with  His  authority. 

Translations  of  the  gospels  were  made  into  the  Saxon 
tongue  at  an  early  period  after  the  establishment  of  Chris- 
tianity among  the  Anglo-Saxons.  Egbert,  Bishop  of 
Lindisfern,  at  the  commencement  of  the  eighth  century, 
translated  them,  and  Venerable  Bede,  very  shortly  after- 
wards, terminated  his  holy  life,  just  as  he  had  dictated  the 
last  chapter  of  his  version  of  the  gospel  of  St.  John.  The 
"origin  of  the  English  tongue  is  traced  by  Dr.  Johnson  no 
farther  back  than  the  middle  of  the  twelfth  century ;  yet 
before  the  following  century  had  closed,  an  English  version 
of  the  Bible  was  composed  by  an  author,  who  has  not 
cared  to  transmit  his  name  to  posterity.  In  the  year  1 582, 
some  English  divines  published  at  Rheims,  a  translation 
of  the  New  Testament,  Avhich  was  afterwards  republished, 


GENERAL    PREFACE.  2d 

in  connexion  with  a  version  of  the  Old  Testament,  made 
;xt  Doua}^  in  1609.  "It  is  highly  commendable,"  says  a 
modern  critic,  "  for  its  scrupulous  accuracy  and  fidelity. 
...  In  justice  it  must  be  observed,  that  no  case  of  wailful 
perversion  of  Scripture  has  ever  been  brought  home  to  the 
Rhemish  translators."*  Thi;^  version  was  revised  by 
Bishop  Challenor  in  1749,  and  it  has  since  been  several 
times  republished  with  many  variations  in  England,  Ire- 
land, and  the  United  States.  The  original  notes  which 
were  directed  against  the  errors  then  prevailing,  have  for 
the  most  part  disappeared,  and  the  text  has  been  so 
changed,  that  it  is  difficult  to  ascertain  what  may  be  con- 
sidered a  standard  edition.  A  few  years  ago,  a  new  ver- 
sion of  the  four  gospels,  made  directly  from  the  Greek,  with 
notes  critical  and  explanatory,  was  published  in  England 
by  a  "  Catholic,"  who  is  generally  believed  to  be  Dr. 
Lingard,  the  justly  celebrated  historian.  I  have  freely 
availed  myself  of  his  labors,  sometimes  with  special  ac- 
knowledgment, in  the  present  work,  which  differs  from 
his  in  its  plan  and  character.  It  does  not  depart  so  widely 
as  his  from  the  Rhemish  version,  and  it  contains  a  far 
greater  number  of  notes  designed  to  remove,  as  far  as  in 
my  power,  every  difficulty  that  might  present  itself  to  the 
reader.  I  offer  it  only  as  a  literary  essay,  to  aid  students  of 
theology,  and  the  faithful  generally  in  the  study  of  the 
gospels. 

In  order  not  to  swell  this  volume   too  much,  I  have  at- 
tended principally  to  the  obvious  meaning  of  the  sacred 

*  Scrivener's  Supplement  to  the  authorized  version. 


30  GENERAL    PREFACE. 

text,  and  endeavored  to  illustrate  it,  leaving  to  the  piety  of 
the  reader  to  make  such  moral  reflections  as  the  facts  or 
maxims  may  naturally  suggest.  I  have  not  labored  to 
give  a  controversial  character  to  the  notes  ;  although  occa- 
sionally I  may  have  referred  to  the  doctrines  connected 
with  the  passages  in  question.  The  work  is  designed  for 
instruction  and  edification;  and  is  offered  to  the  public, 
w^ith  a  view  to  promote  the  devout  study  and  correct  un- 
derstanding of  the  holy  gospels. 

The  frequent  perusal  of  this  portion  of  the  inspired 
writings  cannot  be  too  strongly  recommended  to  the  faith- 
ful. All  should  be  familiar  with  the  actions  of  our  Divine 
Redeemer,  in  whose  life  simplicity  and  sublimity  are  so  won- 
derfully combined,  that  we  feel  encouraged  to  imitate  what 
we  cannot  hope  to  equal.  His  maxims  should  be  impressed 
on  our  minds,  to  guide  us  in  all  the  relations  of  life.  His 
promises  should  animate  us  amidst  the  trials  and  afflic- 
tions with  which  we  may  be  visited.  The  miracles  which 
He  performed — so  plainly  marked  as  divine  works — so 
unquestionably  proved — so  numerous,  should  be  present  to 
us,  that  our  faith  in  the  mysteries  which  He  revealed  may 
not  waver.  We  must  often  review  his  sufferings  in  all 
their  affecting  details — we  must  go  with  Him  to  Gethse- 
mani — follow  him  to  the  various  tribunals  before  which  he 
was  arraigned — contemplate  Him  by  the  blood-stained 
tracks  on  His  way  to  Calvary,  and  adore  Him  consummating 
the  sacrifice  for  our  sins.  The  glory  of  His  resurrection 
and  ascension  must  inspire  us  with  confidence  that  through 
His  Blood  we  shall  rise  to  immortality,  and  find  entrance 
into  the  kingdom  of  His  Father. 


PREFACE 


GOSPEL  OF  ST.  MATTHEW. 

The  gospel  of  St.  Matthew  occupies  the  first  place  among,  the  in- 
spired writings  of  the  New  Testament,  because  it  is  believed  to  have 
been  composed  before  the  others.  According  tO'  the  most  ancient 
Greek  manuscripts  and  general  tradition,  it  was  written  in  the  forty- 
first  year  of  the  christian  era,  about  eight  years  after  the  resurrection 
of  om-  Lord.  Hug,  a  Catholic  critic  of  great  learning  and  acumen, 
supposes  it  to  be  of  a  date  somewhat  later,  from  the  manner  in 
which  it  refers  to  past  events,  and  thinks  that  it  was  not  finished 
vmtil  the  siege  of  Jerusalem  impended.  Matthew,  its  author,  who 
was  also  called  Levi,  was  originally  a  tax-gatherer,  but  was  called 
to  the  apostleship.  He  is  generally  believed  to  have  written  in  the 
vernacular  language  of  Judea,  which  was  a  corruption  of  the  He- 
breAv,  and  is  sometimes  called  Syro-Chaldaic,  or  Aramaic.  It  is  cer- 
tain that  a  gospel  in  this  language,  bearing  his  name,  was  seen  by 
St.  Jerom.*  Learned  men,  however,  are  not  wanting,  who  maintain 
that  Matthew  wrote  in  Greek,  which  in  his  time  was  widely  diffused 
throughout  the  East,  and  was  spoken  by  many  in  various  cities  of 
Judea.  Either  because  it  was  originally  composed  in  this  language, 
or  because  the  Syriac  text  was  corrupted  by  the  ISTazarenes,  Ebion- 
ites,  and  other  of  the  early  heretics,  the  Greek  text  was  universally 
received  as  of  paramoimt  authority.  If  it  be  not  the  original  text, 
it  is  a  version  nearly  as  ancient  as  the  text  itself,  and  probably  ap- 
proved of  and  adopted  by  the  inspired  author. 

*  In  catalogo,  voc.  Matthseus. 


32  PREFACE  TO  THE  GOSPEL  OF  ST.   MATTHKW. 

The  order  of  facts,  as  stated  by  this  evangeUst,  is  widely  different 
from  that  in  whicli  they  are  related  by  the  others,  who  are  thought 
to  have  regarded  more  closely  the  time  of  their  occurrence.  Some 
critics  have  supposed  that  some  chapters  of  this  gospel  were  acci- 
dentally misplaced  by  transcribers  ;  but  as  this  conjecture  is  not 
supported  by  any  ancient  manuscript,  it  must  be  abandoned. 

This  gospel  having  been  written  for  the  special  advantage  of  the 
christians  of  Palestine,  it  sets  forth  what  was  directly  calculated  to 
strengthen  their  faith.  The  fulfilment  of  the  pi-ophecies  in  the 
miraculous  conception  of  Christ,  in  the  place  of  His  birth,  in  His 
preaching  and  miracles,  in  His  sufferings  and  death,  is  particularly 
pointed  out :  and  the  facts  connected  with  His  resurrection,  which 
must  have  been  notorious  in  Jerusalem,  are  detailed.  His  sublime 
maxims,  by  which  the  law  received  its  development  and  perfection, 
are  presented  to  our  admiration  ;  and  His  life  amongst  men  is  traced 
that  we  may  tread  on  His  footsteps,  and  thus  secure  a  share  in  His 
redemption. 


THE 


HOLY   GOSPEL   OF   JESUS   CHRIST 

ACCORDING    TO    MATTHEW. 


CHAPTER  L 

TAfi  ancestors  of  Christ  according  to  the  flesh :  Joseph  learns 
from  the  angel  the  miraculous  conception. 

1.  Book  of  the  generation'  of  Jesus  Christ,  son^  of  Da- 
vid,^ son  of  Abraham.* 

2.  Abraham  begat  Isaac  :^  and  Isaac  begat  Jacob  :^  and 
Jacob  begat  Judas,  and  his  brethren.' 

3.  And  Judas  begat  Phares  and  Zara  of  Thamar  :^  and 
Phares  begat  Esron :"  and  Esron  begat  Aram. 

■   4.  And  Aram  begat  Aminadab :  and  Aminadab  begat 
Naasson  :^"  and  Naasson  begat  Salmon. 


'  The  Greek  term,  as  also  the  corresponding  Hebrew  ■vvord,  ma,y  here 
mean  descent,  genealogy,  birth,  or  history.  It  seems  to  be  the  title  of  the 
table  of  descents,  which  follows,  and  is  equivalent  to  "  genealogy  of  Jesus 
Christ,"  or,  if  referred  to  the  entire  gospel,  "  history  of  Jesus  Christ." 
I  have  retained  the  word  "  generation,"  because  its  meaning  here  is  not 
altogether  beyond  question. 

°  Descendant.  The  Hebrews  often  use  the  term  "  son"  for  one  who 
is  remotely  descended. 

^  Luc.  iii.  31.  The  promises  made  to  David  that  his  son  should  rule 
all  nations,  were  celebrated  among  the  people,  on  which  account  the 
evangelist  designates  Christ  as  his  son,  in  whom  they  were  fulfilled. 

■*  To  this  patriarch  God  promised  that  all  the  nations  of  the  earth 
should  be  blessed  in  his  seed. 

°  Gen.  xxi.  3.  "  Gen.  xxv.  25.  "'  Gen.  xxix.  35. 

^  Gen.  xxxviii.  29.  This  birth  was  the  fruit  of  incest ;  yet  our  Lord's 
descent  is  traced  through  it  to  show  us,  as  St.  Chrysostom  remarks,  that 
the  crimes  of  our  ancestors  should  not  cause  us  shame,  if  we  do  not  imi- 
tate them,  and  that  Christ  came  to  take  away  our  guilt  and  shame. 

'  1  Par.  ii.  5;  Ruth  iv.  18.  ">  Numb.  vii.  12. 

3 


34  THE    FOUR    GOSPELS. 

5.  And  Salmon  begat  Booz  of  Rahab :  and  Booz  begat 
Obed  of  Ruth  :'^  and  Ohed  begat  Jesse :  and  Jesse  begat 
David  the  king.^ 

6.  And  David  the  king  begat  Solomon^  of  her  vv^ho  was 
wife*  of  Urias.^ 

7.  And  Solomon  begat  Roboam  :^  and  Roboam  begat 
Abias  f  and  Abias  begat  Asa.^ 

8.  And  Asa  begat  Josaphat :  and  Josaphat  begat  Joram  : 
and  Joram  begat  Ozias.^ 

9.  And  Ozias  begat  Joatham  :^"  and  Joatham  begat 
Achaz  :"  and  Achaz  begat  Ezechias."''^ 

10.  And  Ezechias  begat  Manasses  :'^  ;xnd  Manasses  be- 
gat Amon  :'*  and  Amon  begat  Josias.'^ 

11.  And  Josias  begat  Jechonias^®  and  hi>s  brethren,  about 
the  time  of  the  migration  to  Babylon. 


'  Ruth  iv.  21. 

^  Ruth  iv.  22.  David  ia  styled  "  the  king,"  because  he  was  the  head 
of  the  kingly  race,  and  the  type  of  Christ,  who  was  to  sit  on  his  throne. 

'  2  Kings  xii.  24.  St.  Luke  traces  our  Lord's  descent  through 
Nathan,  another  son  of  David  by  the  same  woman.  1  Par.  ill.  5.  The 
legal  descent  was  probably  had  in  view  by  Luke,  and  the  natural  descent 
was  recorded  by  Matthew.  In  the  absence  of  public  records  it  is  im- 
possible to  determine  in  what  manner  the  two  lists  can  l)e  made  to  har- 
monize ;  but  as  no  objection  was  thence  taken  in  the  beginning  against 
the  authority  of  either  evangelist,  or  if  taken  it  was  overruled,  we  must 
be  convinced  that  the  discrepancies  are  only  apparent. 

*  Lit.  "of  her  of  Urias."  The  words  inserted  being  necessary  to 
express  the  meaning  in  English,  I  have  not  marked  them  in  Italics,  since 
they  are  not  strictly  an  addition,  or  paraphrase. 

*  Bethsabee  became  the  lawful  wife  of  David  after  the  death  of  her 
husband. 

^  3  Kings  xi.  43.  '  3  Kings  xiv.  31.  "  3  Kings  xv.  8. 

*  .lorani  was  father  of  Ochozias,  who  was  father  of  Joas,  who  was 
father  of  Amasias,  father  of  Ozias.  Three  descents  are  omitted  in  the 
list,  the  object  of  the  writer  being  to  trace  the  genealogy  sufficiently  to 
estal)lish  the  fact,  without  entering  into  all  the  details. 

"  2  Par.  xxvi.  23.  "  2  Par.  xxvii.  9. 

'"^  2  Par.  xxviii.  27.  "  2  Par.  xxxii.  33. 

"  2  Par.  xxxiii.  20.  '°  2  Par.  xxxiii.  25. 

"  2  Par.  xxxvi.  1,  2. 


ST.    MATTHEW.  35 

12.  And  after  the  migration  to  Babylon/  Jechonias  be- 
i^at  Salathiel  i^  and  Salathiel  begat  Zorobabel.^ 

13.  And   Zorobabel    begat    Abiud  :*    and    Abiud    begat 
Eliacim  :  and  Eliachn  begat  Azor, 

14.  And  Azor  begat  Sadoc  :  and  Sadoc  begat  Achim  : 
and  Achim  begat  Eliud. 

15.  And   Eliud  begat  Eleazar  :  and  Eleazar  begat  Ma- 
than  :  and  Mathan  begat  Jacob. 

16.  And  Jacob^  begat  Joseph,  the  husband  of  Mary,''  of 
whom''  was  born  Jksus  who  is  called  Christ.^ 


'  It  is  conjectured  by  Calmet  that  a  link  of  this  chain  has  been  drop- 
ped through  the  mistake  of  copyists.  In  1  Par.  iii.  15,  Joakira  is  said 
to  be  the  son  of  •  Josias,  and  "  of  Joakim  was  born  Jechonias."  The 
insertion  of  this  descent  completes  the  number,  which  is  otherwise  defi- 
cient. It  will  then  read,  "  Josias  begat  Joakim  and  his  brethren  ;  and 
Joakim  begat  Jechonias  about  the  time  of  the  migration  to  Babylon  ;  and 
Jechonias  begat  Salathiel  after  the  migration,"  that  is,  whilst  they  were 
in  captivity.  Several  manuscripts  noticed  by  Griesbach  and  Schott  have 
this  additional  descent ;  but  these  critics  believe  it  to  be  an  interpolation 
made  to  supply  an  apparent  defi(;iency. 

"  It  is  questionable  wliether  Salathiel  was  the  actual  son  of  Jechonias, 
or  only  reputed  such  in  law,  in  consequence  of  his  being  adopted.  St. 
Lukfi  liTaces  his  origm  to  David  through  Nattian. 

^  Zorobabel  was  son  of  Phadaia,  brother  of  Salathiel.  1  Par.  iii.  19. 
Probably  his  father  married  the  relict  of  the  uncle  dying  without  issue, 
and  thus  he  was  deemed,  in  law,  the  son  of  Salathiel. 

*  This  name  does  not  occur  among  the  children  of  Zorobabel,  but  it 
may  have  been  given  to  one  of  them,  in  addition  to  that  by  whicii  he 
was  generally  designated.     It  signifies  fatherly  love. 

'  Heli,  of  whom  Joseph  was,  according  to  St.  Luke,  may  be  the  same 
who  is  here  called  Jacob ;  or  he  may  have  been  legally  the  father  of 
Joseph. 

"  She  was  espoused  to  him,  and  truly  his  wife,  although  he  did  not 
exercise  the  rights  of  a  husband.  These  espousals  were  necessary  to 
shield  her  from  censure,  since  the  mystery  could  not  be  at  once  declared 
and  proved  to  the  public  generally. 

Her  genealogy  would  seem  necessary  to  establish  the  descent  of  our 
Lord  from  David ;  but  it  was  not  customary  to  trace  female  descents, 
and  the  fact  of  her  espousals  to  Joseph  enabled  the  evangelist  to  prove 
our  Lord's  descent  through  him.  Although  not,  in  reality,  the  father  of 
Christ,  he  was  legally  reputed  such,  which  was  sufficient  to  trace  descent. 

*  "  Anointed  ;  "  in  Hebrew,  "  Messiah." 


38  THE    FOITR    GOKPELS, 

17.  So  all  the  descents'  are  from  Abraham  to  David 
fom-teen^  descents  :  and  from  David  to  the  migration  to 
Babylon  fourteen  descents :  and  from  the  migration  to 
Babylon  to  Christ  fanrteen  descents.^ 

18.  Now  the  generation'*  of  the  Christ'"  was  in  this  wise  : 
His  mother  Mary  being  espoused  to  Joseph*',  before  they 
came  together^  she  proved  to  be  with  child^  of  the  Holy 
Ghost.9 

19.  And  Joseph,  her  husband,  being  jnst,'^  and  not  will- 
ing to  expose"  her,  had  a  mind  to  put  her  away  privately.''' 

20.  Bat  while  he  thought  on  these  things,  behold  an  an- 
gel of  the  Lord  appeared  to  him  in  his  sleep,  saying :  Jo- 
seph, son  of  David,  fear  not  to  take  unto  thee'^  Mary,  thy 


'  For  this  translation  I  am  indebted  to  "  a  Catholic'"'  It  seems  pre- 
ferable to  "  generation."     The  meaning  here  is  undoubted. 

^  Only  thirteen  are  enumerated  ;  but  the  descent  of  Abraham,  thf- 
stem,  may  be  included. 

'  Only  twelve  are  given.  The  missing  descent  may  be  supplied  a? 
Calmet  suggests,  and  our  Redeemer  considered  as  the  stem  of  a  new 
race. 

*  The  conception  and  birth.  ^The  definite  article  is  in  the  text- 

*  Luke  i.  27.  It  was  usual  among  the  Hebrews  to  make  espousalp 
some  time  before  marriage. 

'  Before  any  sexual  intercourse. 

*  Probably  after  her  vis;t  to  Ehzabeth. 

^  The  supernatural  character  of  the  conception  is,  at  once,  positively 
declared.  The  Divine  Spirit,  who  is  God,  with  the  Father  and  the  Son, 
is  its  author.  liy  a  myslerious  and  ineffable  operation  the  Virgin  con- 
ceived in  the  flesh  Him,  who  is  the  Son  of  the  Eternal  God. 

"  St.  Chrysostom  well  remarks,  that  just  is  here  equivalent  to  virtuous 
in  every  respect. 

"  P.  "To  make  her  a  public  example."  Campbell  defends  the  milder 
version  of  the  Vulgate,  which  is  expressed  above. 

"  St.  Chrysostom  supposes  that  the  Virgin  was  living  under  the  roof 
of  her  spouse  :  but  the  text  may  be  understood  of  the  private  dissolution 
of  the  engagement.  Campbell  renders  it,  "to  divorce;"  which  would 
imply  her  exposure,  to  which  Joseph  was  averse.  The  term  is  else- 
where, ch.  V.  31,  32,  rendered  by  him  "to  dismiss,"  which  is  here  ap- 
propriate. 

If,  with  St.  Chrysostom,  we  consider  her  as  already  abiding  with 
Joseph,  it  must  signify  to  treat  her  as  a  faithful  spouse,  to  retain  her  in 


riT.    MATTUKW.  37 

Wife,  for  Lliitt  wiiich  is  conceived  in  iier,  is  of  the  Holy 
Ghost. 

•21.  And  she  will  bring  Ibrth  a  Son:  and  thou  shalt  call' 
His  name  Jesus-  for  He  will  save  His  people  from  their 
sins. 

22.  Now  all  this  was  done  that  what  the  Lord  spoke  by 
tlie  prophet  might  be  fulfilled,^  when  He  saith  :^ 


his  dwelling.  It  caaiiot  mean  to  use  marriage  rights,  since  it  is  posi- 
tively stated  thatlhese  were  not  enjoyed  up  to  the  time  of  the  birth  of 
our  Lord.  It  was  wisely  ordained  that  Joseph,  alter  his  anxious  misgiv- 
ings, should  be  informed  by  an  angel  of  the  miraculous  conception,  that 
his  testimony  might  preclude  all  doubt  or  suspicion.  .St.  Bernard  says,  "  I 
more  easily  believe  tiie  husband  who  watched  over  the  continency  of  the 
inotber,  and  put  it  to  the  test,  than  I  should  believe  the  Virgin,  defending 
herself  by  an  appeal  to  her  own  conscience."     Hum.  in  Missus  est. 

'  The  prerogative  of  a  fatiier  to  name  the  child,  is  granted  to  Joseph, 
as  iSt.  Chrysostom  remarks  ;  but  he  is  divinely  instructed  what  name  he 
cihould  give  liim. 

"^  The  corresponding  Hebrew  term  signilies  salvation,  or  Haviuur. 
Luc.  i.  31  ;  Acts  iv.  12. 

^  St.  Matthew,  writing  for  Jews,  is  careful  to  show  the  fulfihnent 
of  prophecy.  The  event  did  not  take  place  in  order  to  fulfil  the  predic- 
tion ;  but  the  prediction,  which  implied  the  divine  foreknowledge  of  the 
fact,  was  thus  accomplished.  Modern  interpreters,  especially  of  the 
Rationalistic  school,  regard  this  phrase  as  merely  indicating  the  coinci- 
dence of  the  event  with  the  language  of  the  ancient  writer  ;  but  this  can- 
not be  affirmed  universally,  without  undermining  the  authority  of  pro- 
phecy, as  alleged  by  the  inspired  writers  of  the  Kew  Testament,  in 
support  of  Christianity.  The  proof,  however,  does  not  rest  on  the  mere 
turn  of  phrase,  but  on  the  manifest  intention  of  the  .•sacred  writer  as 
gathered  from  the  context. 

*  Isai.  vii.  14.  The  prediction  here  cited  was  uttered  on  occasion  of 
the  siege  of  Jerusalem,  by  the  joint  forces  of  the  kings  of  Syria  and 
Israel.  Isaiah  being  sent  to  Achaz,  king  of  Judah,  to  assure  him  that 
the  besieging  armies  should  not  prevail,  directed  the  prince  to  ask  from 
God  a  sign  to  that  effect ;  but  Achaz  professed  an  unwillingness  to  tempt 
God,  by  demanding  extraordinary  manifestations.  Then  the  prophet 
rel)uking  him,  said  that  God  himself  would  give  a  sign  in  the  birth  of 
Emmanuel  from  a  virgin,  adding  :  "  He  will  eat  butter  and  honey,  that  he 
may  know  how  to  refuse  the  evil  and  to  choose  the  good.  For  before 
the  child  know  to  refuse  the  evil,  and  to  choose  the  good,  the  land  which 
thou  abhorresl  shall  be  forsaken  of  the  face  of  her  two  kings."  These 
passages  lead  Calmet  and  others  to  consider  the  proximate  deliverance  of 


38 


THE    FOUR    GOSPELi?. 


23.  Behold  a'  virgin^  will  be  with  child  and  will  brinff 
forth  a  son,  and  they  will  call  his  name  Emmanuel.''  which 
is  interpreted*  God  with  iis.^ 

24.  And  Joseph  rising  from  his  sleep,  did  as  the  angel  of 
the  Lord  commanded  him,  and  took  unto  him*  his  wife." 


Jerusalem  from  the  combined  forces  of  the  besieging  kings,  and  their 
utter  discomfiture  as  the  subject  of  the  prophecy  ;  and  the  birth  of  a  son 
of  Isaiah  from  his  wife  as  the  token  of  this  deliverance,  which  was  to  be 
accomplished  before  the  child  should  attain  to  the  power  of  discerning 
between  good  and  evil.  If  it  be  admitted  that  such  was  the  direct  and 
immediate  subject  of  the  prophecy,  the  language,  nevertheless,  is  mani- 
festly such  as  points  to  a  far  more  elevated  object — the  son  of  a  virgin — 
Emmanuel.  It  is  not  unusual  with  the  prophets  to  point  at  the  same 
time  to  two  events,  one  of  which  is  the  type  of  the  other.  It  is  only  in 
Christ  that  the  words  of  Isaiah  are  fully  verified  in  their  obvious  sense. 
They  may  still  have  reference  to  the  proximate  deliverance  of  Jerusalem, 
inasmuch  as  the  royal  power  should  remain  in  the  house  of  David  up  to 
the  time  of  the  birth  of  Emmanuel  ;  consequently  it  could  not  become 
extinct  by  the  combined  efforts  of  the  two  kings. 

'  The  definite  article  is  in  the  text,  but  it  is  considered  to  be  here,  as 
sometimes  elsewhere,  pleonastic. 

^  The  Hebrew  term  strictly  means  a  virgin,  one  who  is  concealed  in 
the  retirement  of  her  father's  house,  and  is  unknown  to  man.  It  is  only 
by  catechresis  that  it  could  be  applied  to  a  young  female  after  sexual 
intercourse.  The  same  may  be  said  of  the  corresponding  Greek  and 
Latin  terms. 

"  This  is  a  Hebrew  term,  composed  of  a  pireposition,  pronoun,  and 
noun.  "  He  shall  be  called "  is  a  well-known  Hebraism  for  "  He 
shall  be." 

■*  The  interpretation,  ifgivenby  the  sacred  writer,  shows  that  he  wrote- 
in  the  Greek  language.  Those  who  believe  him  to  have  written  in 
Hebrew  must  hold  this  to  have  been  added  by  the  interpreter. 

^  In  an  imperfect  sense  God  might  be  said  to  be  with  His  people  when 
He  protected  them,  and  put  their  enemies  to  flight ;  but  the  presence 
among  men  of  God  incarnate  from  a  virgin,  was  foreshadowed'  by  that 
manifestation  of  His  favor.     The  term  is  literally  fulfi'lled  in  Christ. 

°  Joseph  took  Mary  under  his  protection,  laying  aside  all  idea  of  dis- 
carding her. 

'  Such  she  was  truly  by  the  solemn  engagement  by  which  she  and 
Joseph  mutually  bound  themselves.  Marriage  consists  in  the  transfer 
made  by  man  and  woman  reciprocally,  of  control  over  their  bodies,  and 
consequently  subsists  before  its  consummation.  It  is  in  the  power  of  the 
parties,  by  mutual  consent,  to  abstain  from  the  use  of  the  rights  which 
they  acquire.     This  agreement  may  precede  or  follow  the  matrimonial 


ST.    MATTHEW.  39 

25.  And  he  knew  her  not  till'  she  brought  forth  her 
first-born^  son,  and  he  called  His  name  Jesus. 


CHAPTER  II. 

The  coming  of  the  Magi  to  Christ :  the  yrtassacre  of  the  inno- 
cents by  Herod :  the  flight  to  Egypt,  and  the  return  thence. 

1.  When  therefore  Jesus  was  born  in  Bethlehem  of  Juda,^ 


contract.  "We  must  not,"  says  St.  Augustine,  "suppose  that  Joseph 
was  not  the  husband  of  Mary,  because  preserving  her  virginal  integrity, 
and  without  intercourse  with  him,  she  brought  forth  Christ.  By  this 
example  it  is  strongly  intimated  to  such  of  the  faithful  as  are  in  the 
marriage  state,  that  marriage  can  subsist,  and  be  styled  such,  even  when 
continence  is  observed  by  mutual  consent."  L.  II.  de  consensu 
Evang.  c.  I. 

'  This  is  a  scriptural  form  of  speech,  as  Campbell  acknowledges, 
which  does  not  necessarily  imply  that  Joseph  knew  her  afterwards. 
Thus  we  read,  in  Psalm  cix.,  "  The  Lord  said  to  my  Lord,  Sit  Thou  on 
my  right  hand  until  I  maku  Thy  enemies  the  footstool  of  Thy  feet." 
"  Will  He  not  sit  afterwards  ]  "  asks  St.  Ambrose.  "  As  in  pleading,  a 
lawyer  is  content  with  urging  what  suffices  for  proving  the  case  in  hand, 
and  cares  not  to  press  extraneous  matter,  so  the  evangelist,  having 
undertaken  to  establish  the  mystery  of  the  Incarnation  in  its  integrity, 
did  not  think  proper  to  pursue  nlore  fully  what  regarded  the  virginity  of 
Mary,  lest  he  should  appear  rather  as  the  advocate  of  the  virgin  than  the 
herald  of  the  mystery.  Since,  however,  he  stated  that  Joseph  was  a  just 
man,  he  gave  us  sufficiently  to  understand,  that  he  would  not  dare  violate 
the  temple  of  the  Holy  Ghost,  the  womb  in  which  the  mystery  was  ac- 
complished— the  mother  of  the  Lord."  In  Luc.  I.  ii.  n-  6.  A  like 
remark  is  made  by  St  Chrysostom  in  loc. 

^  This  does  not  suppose  that  others  were  born  afterwards.  The  law 
prescribed  offerings  to  be  made  for  first-born  males  forty  days  after  their 
birth,  when  it  could  not  be  known  whether  other  children  would  be  born 
to  the  same  parents.  Scott  says,  "  Observe,  Christ  was  the  First-Bo7'n, 
and  so  He  might  be  called,  although  His  mother  had  not  any  children 
after  Him,  according  to  Scripture  language."     Pract.  Obser. 

'  Luke  ii.  7.  We  know  not  what  length  of  time  elapsed  after  His 
birth  before  the  arrival  of  the  Magi  :  probably  nearly  forty  days,  since  the 
presentation  in  the  temple  must  have  taken  place  soon  afterwards. 


40 


THE    FOUR    GOSPELS. 


ia    the    days;    of   king  Herod,'   behold  there   came   Magi^ 
from  the  east^  to  Jerusalem. 

2.  Saying  :  Where  is  He  that  is  born  king  of  the  Jews  ? 
for  we  have  seen  His  star*  in  the  east,  and  we  arc  come 
to  adore  Him,^ 

3.  And  king  Herod  hearing  this,  was  troubled,^  and  all 
Jerusalem  with  him." 

4.  And  assembling  together  all   the  chief  priests,^  and 

'  The  birth  of  our  Lord  took  place  towards  the  close  of  the  reign  of 
Herod,  surnamed  the  Great,  an  Idumean  by  birth,  who  obtained  the  sov- 
ereignty of  Judea  from  the  Romans.  The  vulgar  Christian  era  dates  from 
the  year  of  Rome  754,  and  Herod  died  in  November  of  750,  or  certainly 
before  the  passover  of  752,  so  that  the  calculation  is  erroneous.  The 
birth  of  Christ  took  place  four  years  previously,  one  or  two  years  before 
the  death  of  Herod. 

^  In  Persia  the  Magi  professed  the  science  of  the  stars,  and  practised 
superstition.  I  have  retained  the  original  term,  as  specially  designating 
that  class  of  men. 

^  Probably  from  Arabia  Descrta,  which  lay  in  a  southeastern  direction. 
The  evangelist  did  not  deem  it  necessary  to  specify  the  place,  as  the  pub- 
lic fact  of  their  arrival  was  sufficient  for  his  purpose. 

*  Meteors,  that  is,  luminous  vapors  in  the  atmosphere,  appear  like  stars, 
and  are  called  such  in  scripture.  This  star  is  called  His,  because  accord- 
ing to  ancient  tradition  it  was  to  appear  at  His  birth.  We  cannot  say 
whether  this  popular  belief  took  its  origin  from  the  prophecy  of  Balaam  : 
"  A  star  shall  arise  out  of  Jacob,  and  a  sceptre  shall  spring  up  from 
Israel."  Numb.  xxiv.  17.  It  may  have  been  connected  with  the  gene- 
ral persuasion  then  prevailing,  that  about  that  time  there  would  arise  in 
Judea,  one  who  would  rule  over  the  world.  Tacitus  and  Suetonius,  al- 
though pagans,  testify  to  the  existence  of  this  belief. 

^  This  may  mean  to  give  Him  homage  as  to  a  prince,  or  as  a  Divine 
Being.  If  we  take  into  account  the  secret  illustration  of  the  Holy 
Spirit,  we  need  not  hesitate  to  believe  that  they  wei-e  divinely  enlightened 
to  acknowledge  and  adore  Him  as  the  Saviour  and  Lord  of  men.  Why 
should  they  be  eager  to  pay  their  court  to  an  infant  prince  of  a  strange 
country  ]  Would  Herod — himself  a  king — profess  the  intention  of  going 
to  pay  civil  homage  to  an  infant  prince  1 

"  With  jealous  apprehension  lest  the  sceptre  should  be  wrested  from 
himself  and  his  family. 

'  The  people  were  excited  at  the  extraordinary  announcement :  their 
feelings  were,  however,  different  from  those  of  Herod. 

Besides  the  actual  high  priest,  those  who  had  exercised  the  function 
of  the  high  priesthoud,  which  was  no  longer  enjoyed  for  life,  and  the 
heads  of  sacerdotal  courses  were  called  to  council. 


ST.    MATTHEW.  41 

the  scribes  of  the  people/  he  inquired  of  them,  where  llie 
Christ  should  be  born.- 

5.  And  they  said  to  him  :  In  Bethlehem  of  Juda  :  for  so 
it  is  written  by  the  prophet : 

6.  "And  thou  Bethlehem,^  land  of  Jud.i,  art  not  the  least' 
amon^  the  princes^  of  Juda  :  for  out  of  thee  shall  come 
forth  the  leader,  who  shall  rule  My  people  Israel." 

7.  Then  Herod  privately  calling  the  Magi,  ascertained^ 
from  them  the  time  when  the  star  appeared  to  them. 

8.  And  sending  them  to  Bethlehem,  he  said  :  Go,  and 
diligently  inquire  after  the  child,  and  wlien  you  have 
found  Him,  bring  back  word  to  me,  that  I  also  may  go  and 
adore  Him. 

9.  Having  heard  the  king,  ihey  went  their  way:  and  be- 
hold the  star,  which  they  had  seen  in  the  cast,  went  be- 
fore them,  until  it  came  and  stood  over  the  place  where 
the  child  was.'^ 

10.  And  seeing  the   star,  they  rejoiced  with  very  great 

joy. 

11.  And,  entering  into  the  house,  they  found  the  child 
with  Mary   His  mother,    and,  falling    down,  they  adored 


'  Literary  men  of  the  laity,  who  studied  the  sacred  writings. 

'  According  to  the  prophets. 

'  Ephrata,  its  ancient  name,  Gen.  xxxv.  16,  19,  is  added  in  the  text  to 
distinguish  it  from  another  town  of  the  same  name,  in  the  tribe  of  Zabu- 
lon  :  .losue  xix.  15. 

*  Mich.  V.  2  ;  John  vii.  4.2.  The  sacrcJ  writers  often  quote  the  old 
Testament  freely,  giving  the  sense,  without  adhering  strictly  to  the  words. 
There  is  no  negation  in  the  prophet ;  but  the  sense  is  the  same,  since 
Bethlehem  was  in  itself  of  no  consideration  ;  but  when  honored  by  the 
presence  of  our  Lord,  it  became  greater  in  dignity  than  the  larger  cities. 

*  It  is  "  thousands  "  in  the  original.  The  princes  here  spoken  of  were 
captains  of  a  thousand  men.     See  Exod.  xviii.  25  ;  1  Par.  xxiii.  4. 

*  Cath.  This  term  corresponds  to  the  Greek,  which  is  rendered  by 
two  words  in  the  Vulgate. 

'  Rays  of  light  descended  towards  the  house.  This  is  easily  conceived 
in  regard  to  an  extraordinary  phenomenon  in  the  lower  atmosphere,  de- 
signed for  a  supernatural  purpose. 


42  THE    FOUR    GOSPELS. 

Him,'  and  opening  their  treasuros,^  they  offered  Him  gifts, 
gold,  frankincense,  and  myrrh. ^ 

12.  And  having  received  an  ansM'^er*  in  sleep,  that  they 
should  not  return  to  Herod,  they  v^^ent  back  another  way 
into  their  ov^m  country. 

13.  And  after  they  vv^ere  departed,^  behold  an  angel  of 
the  Lord  appeared  in  sleep^  to  Joseph,  saying  :  Arise,  and 
take  the  child  and  His  mother,  and  flee  into  Egypt  -J  and 
be^  there  until  I  tell  thee,  for  Herod  is  about  to  seek 
the  child  to  destroy  Him. 

14.  And  he  arose,  and  took  the  child  and  His  mother  by 
night,  and  he  retired  into  Egypt :  and  he  was  there  until 
the  death  of  Herod. 

15.  That  what  the  Lord  spoke  by  the  prophet  might  be 
fulfilled  :  "  Out  of  Egypt  have  I  called  My  Son."^ 


'  St.  Chrysostom  believes  that,  under  the  illumination  of  the  Holy- 
Ghost,  they  gave  Him  divine  honors. 

^  "  Caskets."     Campbell. 

'  Ps.  Ixxi.  10.  Gold  was  a  tribute  to  royalty  :  frankincense,  as  the 
meet  emblem  of  prayer,  was  burnt  on  the  altars  to  God  :  myrrh  was  used 
in  embalming  the  bodies  of  the  dead.  The  fathers  teach  that  their  gifts 
shadowed  forth  His  divinity  and  sufferings,  as  also  His  royalty.  See 
Irenaeus  1.  iii.  c.  x.  Origen.  1.  i.  contra  Celsum. 

■*  It  may  be  rendered  "  and  being  divinely  admonished."  It  does  not 
appear  that  they  prayed  for  divine  direction,  not  having  doubted  of  the 
sincerity  of  Herod. 

^  It  is  probable  that  immediately  after  their  departure  the  child  was 
brought  to  Jerusalem  to  be  presented  in  the  temple. 

"  In  a  dream.  God  manifests  His  will  as  He  pleases,  and  gives  His 
servants  full  evidence  of  His  manifestations.  This  took  place  probably 
as  Joseph,  after  the  presentation,  was  on  his  way  to  Nazareth.  It  was 
likely  that  inquiries  might  be  made  concerning  the  infant  born  at  Bethle- 
hem, which  might  lead  to  his  discovery  elsewhere. 

It  was  only  a  few  days'  journey  to  Alexandria,  where  the  Jews  were 
numerous,  and  where  there  was  a  synagogue. 

^  Remain. 
The  text  is  from  the  prophet  Osee  :  "  Israel  was  a  child,  and  I  loved 
him  ;  and  I  called  my  son  out  of  Egypt,"  ch.  xi.  1.     Its  direct  and  lite- 
ral meaning  is  obviously  the  deliverance  of  the  Israelites  from  the  Egyp- 
tian captivity.     The  Jews  were  taught  to  consider  the  Messiah  as  fore- 


ST.    MATTHEW. 


43 


16.  Then  Herod  perceiving  that  he  was  deceived'  by  the 
Magi,  was  exceedingly  wroth  ;  and  sending,  he  killed  all 
the  men-children  that  were  in  Bethlehem,  and  in  all  its 
borders,^  from  two  years  and  under,^  according  to  the  time 
which  he  had  ascertained  from  the  Magi.* 

17.  Then  was  fulfilled  what  was  spoken  by  the  prophet 
Jeremiah,  when  he  saith  : 

18.  "A  voice  in  Rama^  was  heard,  lamentation  and 
great  mom-ning  :  Rachel  bewailing  her  children,  and  she 
would  not  be  comforted,  because  they  are  not.''^ 

shadowed  in  the  history  of  their  ancestors ;  and  so  they  were  prepared 
for  the  application  which  the  sacred  writers  make  of  the  prophecies. 
As  the  evangelist  was  inspired  by  the  Holy  Ghost  in  his  use  of  the 
ancient  testimsnies,  as  well  as  in>  all  other  respects,  we  cannot  doubt 
that  this  secondary  and  allegorical  meaning  was  originally  designed  by 
Him. 

'  Lit.     Sported  with,  disappointed. 

^  This  incredible  act  of  cruelty  is  mentioned  by  Macrobius,  a  pagan 
■WTiter  of  the  fifth  century,  who  relates  that  Augustus,  on  hearing  that  the 
son  of  Herod  himself  was  not  spared  in  the  general  slaughter  of  the 
infants,  observed  that  he  had  rather  be  Herod's  pig  than  his  son. 
Saturnal,  1.  ii.  c.  iv.  There  is  no  reason  to  believe  that  he  borrowed 
the  fact  from  Christian  authors.  Celsus,  against  whom  Origen  defended 
Christianity,  puts  the  event  forward  as  an  admitted  fact.  Contra  Celsum, 
1.  i.  n.  58.  St.  Justin  mentions  it  in  his  dialogae  with  Tryphon,  the 
Jew.  N.  78,  79.  The  silence  of  Josephus  and  Fhilo  cannot  outweigh 
positive  testimony. 

'  The  Greek  term  may  be  used  of  a  child  just  entering  on  its  second  year. 

■*  He  kept  in  view  the  time  at  which  they  had  seen  the  star,  but  he  did 
not  limit  himself  to  that  space.  In  order  not  to  fail  in  his  object,  he  ex- 
tenrled  his  order  much  further.  It  cannot  thence  be  inferred  that  much 
time  had  elapsed  since  the  Magi  first  saw  the  star.  St.  Chrysostom 
thinks  that  it  had  appeared  to  them  before  the  birth  of  our  Lord,  so  as  to 
leave  them  time  for  their  journey. 

®  A  city  on  the  confines  of  Benjamin,  not  far  from  Bethlehem.  It  may 
also'be  understood  of  any  high  place. 

"  Jer.  xxxi.  15.  The  prophet  spoke  of  the  captivity  of  the  Israelites. 
Rachel,  grandmother  of  Ephraim,  is  represeoted  as  mourning  over  her 
children,  as  they  passed  by  her  tomb  into  captivity.  They  exist  no 
longer  for  her,  because  they  are  far  away  from  the  land  of  their  fathers. 
The  words  are  applied  by  the  evangelist,  under  divine  illustration,  to  the 
slaughtered  innocents,  over  whom  Rachel,  whose  tomb  was  in  Bethle- 
hem, seemed  to  mourn. 


44  THE    FOUR    GOSPELS. 

19.  But  when  Herod  was  dead,  behold  an  angel  of  the 
Lord  appeared  in  sleep  to  Joseph,  in  Egypt, 

20.  Saying:  Arise,  and  take  the  child,  and  His  mother, 
and  go  into  the  land  <>f  Israel :  for  they  that  sought  the 
life  of  the  child,  are  dead.' 

21.  And  he  arising  took  the  child,  -and  his  mother,  and 
came  into  the  land  of  Israel. 

22.  Bat  hearing  that  Archelaus  reigned  in  Judea,  in  the 
room  of  Herod  his  father,-  he  was  afraid  to  go  thither  z^ 
and  being  warned  in  sleep,  he  retired  into  the  country* 
-of  Galilee. 

23.  And  coming  he  dwelt  in  a  city  called  Nazareth; 
that  what  was  said  by  the  prophets  might  be  fullilled  : 
yince  He  shall  be  called  a  Nazarite.^ 


'  The  plural  is  often  used  for  the  singular  iu  speaking  of  the  will  of 
one  which  is  put  in  execution  by  many. 

^  He  was  ethnarch,  not  king,  Augustus  having  given  him  only  half 
•vif  his  father's  kingdom,  which  he  afterwards  took  from  him,  having  ban- 
ished him  to  Gaul. 

^  This  prince  rivalled  the  cruelty  of  his  father.  By  his  orders  several 
thousand  Jews  were  cut  to  pieces  in  the  temple,  on  the  Paschal  festival, 
'jn  suspicion  of  seditious  machinations.  Joseph  AnLiq.  I.  xvii.  11. 
Although  Joseph  was  assured  by  the  angel  that  the  original  cause  of  fear 
was  removed,  he  did  not  feel  himself  justified  in  encountering  this  new 
danger.  The  angel,  in  directing  his  return,  left  him  to  provide  for  his 
safety  as  prudence  might  suggest. 

*  Literally  "  parts." 

°  A  prophecy  in  these  terms  is  nowhere  found.  St.  Chrysostom 
thinks  that  some  book  which  contained  it  has  been  lost.  St.  Jerom 
remarks,  that  C'hrist  is  called  by  Isaiah  a  llower,  in  Hebrew  Naiiir,  of 
the  root  of  Jesse.  Several  of  the  moderns  explain  it  as  an  expression 
of  contempt,  Nazareth  being  a  poor  village.  All  the  prophecies  Vihich 
.mark  the  humiliations  of  Christ  concur  to  designate  him  a  Nazarite — 
that  is,  mean  and  abject. 


ST.  RrA-iTHKvr,  45 

CHAPTER  III. 

TJic  •preaching  of  John  :   CJirist  is  haptized. 

1.  And  in  those  days'  comet.li  John  the  Baptist^  preach- 
ing,- in  the  desert  of  Judca^'^ 

2.  And  saying:  Repent:"*  for  the  kingdom  of  heaven  i< 
at  hand.-^ 

3.  For^  this  is  he,  that  was  spoken  oi"  by  Isaiah  the  pro- 
phet, saying  :  "  A  voice  of  one  cry^ing  in  the  desert,'  prepare 
ye  the  way  of  the  Lord,  make  straight  His  paths."^ 


'  This  does  not  necessarily  connect  the  fact  about  to  be  related  with 
what  has  preceded.     It  is  a  general  reference  to  the  time  of  the  event. 

°  John  was  distinguished  by  this  title,  because  he  baptized  all  who  pro- 
fessed to  be  penitent.  There  were  various  baptisms,  or  rites  of  purifi- 
cation, in  the  Mosaic  law,  which  were  practised  on  the  occasions  pre- 
scribed. Proselytes  to  the  Jewish  religion  were  also  baptized,  to  signify 
their  purification  from  the  defilements  of  heathenism ;  but  baptism  was 
administered  by  John  to  the  Jews  generally  in  token  of  change  of  life. 

*  Places  thinly  inhabited,  and  uninclosed  pasture  grounds,  or  com- 
mons, were  popularly  styled  deserts.  John  began  his  preaching  in  such 
places. 

*  Mark  i.  4  ;  Luke  iii.  3.  I  have  followed,  in  this  place,  "  a  Catho- 
lic,'* in  adopting  the  word  "  repent,"  although,  as  Campbell  acknow- 
ledo^es,  it  does  not  fullv  express  the  force  of  tlie  original  term.  "  Agite 
pcenitentiam"  of  the  Vulgate  is  an  elegant  and  precise  version  ;  but  "  do 
penance,"  which  literally  corresponds  to  the  Latin,  is  by  usage  deter- 
mined to  signify  the  practice  of  penitential  works,  rather  than  the  exercise 
of  the  virtue  itself  "  Reform,"  suggested  by  Campbell,  does  not  express 
the  compunction  of  the  mind,  which  is  the  precise  force  of  the  Greek 
term.  I  have  retained  the  Rhemish  translation  in  other  places,  where 
reference  is  made  to  external  humiliation. 

^  The  reign  of  the  Messiah  was  sometimes  styled  "  the  kingdom  of 
heaven,"  as  being  heavenly  in  its  origin,  principles,  and  object;  it  was 
also  called  "  the  kingdom  of  God,"  its  author  and  end.  John  proclaimed 
that  it  was  very  near. 

*  The  evangelist,  not  John,  now  speaks. 

'  John  is  compared  to  a  herald,  running  before  a  king,  and  shouting 
aloud  to  warn  all  of  his  approach. 

*  Messengers  went  before  kings  in  the  East  to  have  the  roads  put  in 
order,  that  tliey  might  travel  with  safety  and  ease.  To  this  allusion  is 
made. 


46  THE    POUR    GOSPELS. 

4.  And  the  same  John  had  his  garments  of  camels'  hair,' 
and  a  leathern  girdle''^  about  his  loins  ;  and  his  food  was 
locusts^  and  wild  honey.* 

5.  Then  went  out  to  him  Jerusalem  and  all  Judea,  and 
all  the  country  about  Jordan  :^ 

6.  And  they  were  baptized^  by  him  in  the  Jordan,  con- 
fessing their  sins.'' 

7.  And  seeing  many  of  the  Pharisees*  and  Sadducees^ 
<oming  to  his  baptism,'"  he  said  to  them  :  Ye  brood  of 
vipers,''  who  hath  taught  you'-^  to  flee  from  the  wrath  to 
rome  ?'^ 


'  This  was  not  unusual ;  but  the  garment  of  the  Baptist  was  rough 
and  uncombed. 

'"  Others  used  girdles  of  silk,  wool,  or  linen. 

^  The  Orientals  were  wont  to  eat  locusts,  when  dried  with  smoke  and 
salt.     They  are  mentioned  among  eatables  in  Lev.  xi.  22. 

*  Bees'  honey  abounded  near  Jericho.  See  Josephus  de  Bello  1.  iv. 
8.  3.     A  species  of  honey  trickled  from  palm  and  fig  trees. 

Mark  i.  5.  All  the  inhabitants  of  the  city  and  country,  especially  of 
that  portion  which  bordered  on  the  Jordan,  are  said  to  have  gone  to  John. 
It  is  an  hyperbole  for  a  very  great  number. 

*  Immersed.  This  is  the  obvious  force  of  the  term.  It  is  not,  how- 
ever, certain  that  he  actually  plunged  them.  If  they  stood  in  the  deep 
water,  and  received  an  ablution  of  any  kind  at  his  hands,  they  might  be 
said  to  be  baptized  by  him. 

The  ( ireek  terms  imply  more  than  a  general  acknowledgment  of  their 
sinfuhiess,  as  Grotius  well  observes.  They  probably  specified  their  chief 
sins,  although  not  in  minute  detail. 

*  The  Pharisees,  whose  name  implies  separation,  affected  the  great- 
est e.Kactness  in  every  religious  observance.  They  were  the  leading  sect 
among-  the  Jews. 

^  Sadoc,  their  founder,  lived  about  two  hundred  and  sixty  years  before 
Christ. 

"  To  receive  it. 

Luke  iii.  7.  This  vehement  language  was  usual  with  the  prophets. 
It  is  not  to  be  imitated  by  those  who  have  but  an  ordinary  mission. 

The  Baptist  expresses  his  surprise  that  persons  so  hardened  have 
been  at  all  moved. 

Christ  came  to  dispense  blessings  :  but  vengeance  awaited  those 
who  refused  His  mercy. 


ST.    MATTHEW.  47 

8.  Bring  forth  therefore  fruit'  worthy  of  penance.^ 

9.  And  do  not  think  of  saying  within  yourselves  :^  We 
have  Abraham  for  our  father.  For  I  tell  you  that  God  is 
able  of  these  stones  to  raise  up  children  to  Abraham.* 

10.  For  now^  the  axe  is  laid  to  the  root  of  the  trees. 
Every  tree,  therefore,  that  doth  not  yield  good  fruit,  shall 
be  cut  down  and  cast  into  the  fire.^ 

11.  I,  indeed,  baptize  you  with  water*  unto  penance,^ 
but  he  that  shall  come  after  me,^  is  mightier  than  I,'°  whose 
shoes  I  am  not  worthy  to  bear :"  He  shall  baptize  you  with 
the  Holy  Ghost'^  and  fire.'^ 

'  G.  P.  "  Fruits."  Griesbach  and  Schott  prefer  the  Vulgate  reading, 
which  is  conformable  to  many  manuscripts.  It  was  probably  changed 
with  a  view  to  conformity  with  Luke  iii.  8. 

*  This  corresponds  exactly  with  the  Latin  and  Greek  term.  It  ex- 
presses compunction  of  mind,  of  which  a  change  of  conduct  is  the  fruit. 

*  This  is  a  Hebraism.  It  is  equivalent  to  :  "  Do  not  say  within 
yourselves." 

*  God  could  change  stones  into  men — he  can  make  men  His  children 
by  faith,  who  before  were  hard  as  the  stones  of  the  torrent. 

^  G.  P.  "  also."  It  is  wanting  in  four  notable  manuscripts,  and  many 
versions,  and  Greek  fathers.     Schott. 

*  Christ  is  represented  as  a  woodcutter  with  axe  in  hand,  ready  to 
cut  down  or  rather  utterly  root  up  the  useless  or  noxious  trees  that  en- 
cumber his  land,  that  he  may  use  them  for  firewood.  So  shall  sinners 
be  cut  off  and  cast  into  the  infernal  furnace. 

'  Mark  i.  8.  ;  Luke  iii.  16  ;  John  i.  26  ;  Act.  i.  5.  The  Greek  pre- 
position ti'  in  is  redundant :  it  corresponds  to  the  Hebrew  )Q. 

"  With  a  view  to  excite  sorrow,  which  would  prepare  them  for  par- 
don.    John  proclaimed  its  necessity. 

'  Christ,  our  Lord,  m.anifested  Himself  soon  after  John  began  to  preach. 

"  Stronger,  more  powerful. 

"  It  was  the  office  of  slaves  to  loose  the  latchet  of  their  masters'  shoes. 
John  expresses  his  unworthiness  to  perform  even  this  low  act  for  Christ. 

'"  The  definite  article  is  not  in  the  text.  The  grace  of  the  Holy  Ghost 
which  is  given  in  baptism  may  be  understood.  The  omission  of  the  ar- 
ticle is  not,  however,  conclusive  evidence  that  the  Holy  Ghost  Himself 
is  not  meant,  since  it  is  omitted  likewise  ch.  1.  18.,  where  He  is  cer- 
tainly designated. 

"  Fire  is  used  here  to  express  the  purifying  power  of  baptism,  to  con- 
sume the  dross  of-  earthly  attachments.  On  the  day  of  Pentecost  the 
Holy  Ghost  descended  on  the  apostles,  on  whose  heads  were  seen,  as 
it  were,  tongues  of  fire.     This  event  may  be  referred  to  by  the  Baptist. 


48  Tlin   FOUR    GOSPELS. 

12.  Whoso  winnowing  shovel'  is  in  His  hand,  and  he  will 
thoroughly  cleanse  His  floor,  and  gather  His  wheat  into 
the  barn,  but  the  chaff  he  will  burn  with  unquenchable  fire.^ 

13.  Then  cometh  Jesus  from  Galilee  to  the  Jordan,^  unto 
John,  to  be  baptized  by  him. 

14.  But  John  stayed  Him,*  saying :  I  ought^  to  be  bap- 
tized by  Thee,  and  coraest  thou  to  me  ? 

15.  And  Jesus  answering,  said  to  him :  Suffer  it  at 
present  :^  for  so  it  becometh  u?  to  fulfil  all  justice.' 
Then  he  suffered  Him. 

16.  And  Jesus  being  baptized,  forth  with  came  out  of  the 
water:  and  lo  !  the  heavens  were  opened  to  Him  ;^  and 
He  saw^  the  Spirit  of  God  descending  as  a  dove,'°  and  com- 
ing upon  Him. 

17.  And  behold  a  voice  from  heaven,"  saying:  This  is 
my  beloved  Son,'^  in'^  whom  I  am  well  pleased. 

'  It  served  to  throw  up  into  the  air  the  straw,  after  the  oxen  had  trod- 
den it  down  on  the  threshing  floor,  and  it  was  also  used  to  cast  it  into 
the  fire. 

"  The  fire  in  which  the  straw  was  burnt  up,  was  soon  extinguished  : 
the  fire  which  the  justice  of  Christ  enkindles  is  unquenchable. 

'  Mark  i.  9.  *  Lit.  "Hindered  him." 

^  "Have  need."  John  acknowledged  that  he  needed  to  be  purinsd 
?v.i  sanctified  by  Christ.  ''  "  A  Catholic." 

■'  "  Every  ordinance. "  Cath.  That  is,  everything  that  appertains  to  re- 
ligious ceremonial  and  public  edification  ;  every  divine  ordinance.  The 
baptism  of  John,  although  not  of  divine  institution,  might  be  considered 
as  sharing  in  the  sanction  given  to  his  mission.  "  Justice,"  says  St. 
Chrysostom,  in  loc,  "  is  the  fulfilment  of  all  the  commandments." 

*  The  scattering  of  clouds  is  like  the  opening  of  the  heavens. 

'  Luke  iii.  22.  Christ  saw  it,  and  John  likewise,  whose  knowledge  of 
Christ  was  thereby  confirmed,  since  this  was  the  token  divinely  given 
by  which  to  recognise  Him.     John  i.  33. 

"  It  is  generally  thought  that  the  Holy  Spirit  assumed  the  shape  of  a 
dove,  although  some  explain  it  of  His  descent  on  our  Lord  in  some  sen- 
sible way,  as  if  a  dove  descended,  since  her  manner  is  peculiar. 

"  Thunder  is  called  the  voice  of  God.  Articulate  sounds  were  heard 
on  this  occasion. 

'-  Luke  ix.  35 ;  2  Peter  i.  17.  Every  just  man  is  a  child  of  God  ; 
but  Christ  is  the  beloved,  the  only  true  son. 

"  There  is  a  Hebraism  in  this  use  of  the  preposition.  "  With  whom  " 
is  better  English,  but  in  whom  expresses  the  delight  which  the  Father 
takes  in  His  Son. 


ST.   MATTHEW.  49 


CHAPTER  TV. 


Chrisfs  faH  of  forty  days.     He  is  tempted.     He  begins  to 
preach,  to  call,  disciples,  and  to  work  miracles. 

1.  Then  Jesus  was  led'  by  the   Spirit^  into  the  desert,^ 
to  be  tempted  by  the  devil.* 

2.  And  when  He  had  fasted  forty  days  and  forty  nights,' 
afterwards  He  was  hungr3^^ 

3.  And   the   tempter''    coming,    said   to    Him :    If  Thou. 


•  '  The  Greek  term  signifies  "  led  up  "  as  to  a  high  place.  Several  of 
the  deserts  were  mountainous.  By  a  change  of  a  letter  it  would  signify 
led  off,  or  driven,  which  is  conjectured  to  have  been  the  original  reading, 
since  it  corresponds  with  the  term  used  by  St.  Luke,  iv.  1.  See  also 
Mark  i.  12. 

^  The  Holy  Spirit.     The  article  is  here  emphatic. 

^  The  prophets  prepared  themselves  in  solitude  for  their  mission. 
Moses  entered  into  converse  with  God  on  the  mountain.  Elias  jour- 
neyed forty  days  in  the  desert  to  mount  Horeb.  Solitude  is  favorable  to 
reflection  and  prayer  :  but  our  Lord  needed  it  not. 

*  It  is  customary  with  the  sacred  writers  to  speak  of  the  result,  as  of 
the  end  to  which  the  act  was  directed.  The  Spirit  impelled  Christ  into 
the  desert,  that  He  might  leave  us  the  example  of  communion  with  God 
in  prayer :  but  occasion  was  thence  furnished  for  temptation.  Christ 
was  subject  to  no  internal  temptation,  because  He  was  altogether  free 
from  original,  as  well  as  actual,  sin,  which  is  the  cause,  either  proximate 
or  remote,  of  all  temptation.  He  suffered  Himself  to  be  tempted  exter- 
nally, and  He  underwent  all  kinds  of  severe  trials  from  His  enemies, 
for  our  example  :  "  for  we  have  not  a  high-priest,  who  cannot  have  com- 
passion on  our  infirmities  ;  but  one  tempted  in  all  things  like  as  we  are, 
without  sin."     Heb.  iv.   15. 

^  Moses  and  Elias  fasted  in  like  manner,  for  the  same  length  of  time, 
the  divine  power  supporting  them  without  food. 

"  Christ  was  subject  to  hunger  only  according  to  His  will.  "  Jesus 
hungered,"  says  St.  Augustin  :  "  truly  so,  but  because  he  so  willed  it." 
Tract,  xlix.  in  Joan  He  was  pleased  to  experience  hunger,  tliat  the 
reality  of  His  human  nature  might  be  apparent  in  this  respect. 

'  The  devil. 
4 


so  THE    FOUR    GOSPELS. 

be  the  Son  of  God,'  commancP  that,  these  stones  become 
bread.^ 

4.  Who  answering,  said  :  It  is  written  :  Not  on  bread 
alone  doth  man  live,  but  on  every  woid  that  proceedeth 
from  the  mouth  of  God  !* 

5.  Then*  the  devil  took  Him  up*'  into  the  holy  city,  and 
set  Him  upon  the  pinnacle''  of  the  temple. 

6.  And  said  to  Him:  If  Thou  be  the  Son  of  God,  cast 
thyself  down;  for  it  is  written:  "That  He  hath  given  His 
angels  charge  over  Thee,  and  in  their  hands  they  shall 


'  The  tempter  suspected  that  Christ  was  the  Son  of  God  in  a  high  and 
peculiar  sense,  without  thinking,  perhaps,  of  His  divinity,  which  was 
"  a  mystery  hidden  from  ages  and  generations."     Col.  i.  26. 

^  "  Say  :  "  it  means  here  to  order. 

'  The  change  of  stones  into  bread  would  be  a  direct  act  of  Almighty 
power.  The  tempter  challenges  Christ  to  supply,  by  such  an  act,  the 
cravings  of  his  appetite. 

^  Luke  iv.  4.  The  term  rendered  word,  often  means  thing,  matter,  or 
substance,  but  it  here  implies  decree;  whatever  God  may  ordain.  The 
meaning  is,  that  human  life  may  be  sustained  by  whatever  means  God 
pleases,  as  the  Israelites  were  supported  by  manna  in  the  desert.  Thus 
Moses  spake  to  the  ancient  people  :  "He  afflicted  thee  with  want,  and 
gave  thee  manna  for  food,  which  neither  thou  nor  thy  fathers  knew  ;  to 
show  that  not  on  bread  alone  doth  man  live,  but  on  every  word  that  pro- 
ceedeth from  the  mouth  of  God."  Deut.  y'lii.  2.  The  author  of  the  book 
of  \\  isdom  praises  God  for  the  manna  in  similar  terms  :  "  that  Thy 
children,  0  Lord,  whom  thou  lovedst,  might  know  that  it  is  not  the 
growing  of  fruits  that  nourisheth  men,  but  Thy  word  preserveth  them 
that  believe  in  Thee."     Wisdom  xvi.  26. 

^  This  particle  is  used  with  great  latitude.  Some  interpreters  think 
that  the  temptations  did  not  follow  in  close  succession. 

*  This  does  not  necessarily  suppose  that  Satan  carried  Christ  through 
the  air.  The  terms  may  be  understood  of  cionducting  Him  to  the  sum- 
mit of  the  temple,  by  the  ordinary  way.  The  tempter  probably  assumed 
a  human  form.  St.  Luke  speaks  of  Satan  having  led  Christ  to  a  high 
mountain,  iv.  5. 

'  This  may  be  understood  of  a  turret,  or  spire  on  the  temple.  There 
were  iron  spikes  fixed  all  over  the  roof.  Some  take  it  to  mean  the  top 
of  a  very  high  portico,  built  by  Herod,  from  which  few  could  venture  to 
look  down  on  the  precipice  beneath. 


ST.    MATTHEW.  51 

bear  Thee  up,  lest  perhaps  Thou  dash  Thy  foot  against  a 
stohe,'" 

7.  Jesus  said  to  him  :  It  is  written  again  :  "  Thou  shalt 
not  tempt  the  Lord  thy  God."^ 

8.  Again^  the  devil  took  Him  up  into  a  very  high  moun- 
tain, and  showed  Him  all  the  kingdoms  of  the  world,  and 
their  glory.* 

9.  And  said  to  Him  :  All  these  will  I  give  Thee,*  if  fall- 
ing down  Thou  wilt  adore  me.^ 

10.  Then  Jesus  saith  to  him  :  Begone,  Satan,''  for  it  is 
written :  "  The  Lord  thy  God  shalt  thou  adore,  and  Him 
only  shalt  thou  serve."^ 

IL  Then  the  devil  left  Him;  and  behold,  angels  came 
and  ministered  to  him.^ 

'  The  text  regards  any  just  man  ;  Ps.  xc.  16.  It  shows  the  protection 
which  God  vouchsafes  to  His  servants,  who  walk  in  humble  dependence 
on  Him. 

'^  Those  who  rashly  depart  from  the  order  of  divine  providence,  and 
look  for  miraculous  interposition  to  save  them  from  dangers,  into  which 
they  liave  wantonly  ruslied,  are  guilty  of  tempting  God.  They  make 
trial  of  His  power  and  goodness  in  circumstances  in  which  they  cannot 
reasonably  hope  for  the  display  of  these  attributes.     Deut.  vi.  16. 

^  On  another  occasion,  at  another  time.  St.  Luke  relates  this  tempta- 
tion before  the  one  just  mentioned.  The  order  of  time  in  which  they 
took  place  is  not  important. 

*  The  kingdoms  could  not  be  seen  from  a,ny  elevation,  however  great ; 
but  they  might  be  pointed  out,  according  to  the  direction  wherein  they 
lay,  and  their  glory  and  power  described. 

^  Satan  promised  what  he  could  not  perform  ;  he  was  wont  to  impose 
on  the  credulity  of  those  whom  he  addressed. 

°  The  tempter  may  have  here  assumed  a  brilliant  appearance,  even  as 
an  angel  of  light,  to  win  this  homage. 

^  That  is,  enemy. 

*  This  is  the  substance  of  several  passages.    Deut.  v.  7, 9 ;  vi.  13  ;  x.  20. 

*  This  may  be  understood  of  affording  Him  food,  or  congratulating 
Him  on  His  victories  over  the  tempter.  Our  Lord,  although  not  needing 
external  aid  or  comfort,  condescended  to  receive  it  from  the  ministry  of 
angels,  thereby  to  encourage  us  by  the  assurance,  that  our  fidelity  to  God 
will  be  rewarded  with  an  increase  of  grace  and  strength.  "  The  angels 
appear,"  says  St.  Chrysostom,  "  that  you  may  learn,  that,  when  you  have 
overcome*  the  demon,  they  will  receive  you  approvingly,  and  encompass 
you  to  protect  you." 


52  THE    FOUR   GOSPELS. 

12.  And  when  Jesus  heard  that  John  was  delivered  up,* 
He  retired  into  Galilee  •? 

13.  And  leaving  the  city  of  Nazareth,^  He  came  and 
dwelt  in  Capharnaum  on  the  sea  coast,*  in  the  borders  of 
Zabulon  and  of  Nephthalim. 

14.  That  what  was  said  by  Isaiah  the  prophet,  might  be 
fulfilled : 

15.  "  Land  of  Zabulon,  and  land  of  Nephthalim,'^  near  the 
sea^  bej^ond''  the  Jordan,  Galilee  of  the  gentiles:^ 

16.  The  people  that  sat  in  darkness  ha.th  seen  great 
light  :9  and  to  them  that  sat  in  the  region  of  the  shadow^"  of 
death,  light  is  sprung  up." 


*  "Into  prison"  is  understood.  He  was  imprisoned  by  Herod,  Anti- 
pater  or  Antipas,  tetrarch  of  Galilee,  and  son  of  Herod  the  Great. 

^  Mark  i.  14;  Luke  iv.  14  ;  John  iv.  43.  The  coast  of  Upper  Galilee, 
whither  Christ  withdrew,  was  under  the  power  of  Philip,  the  tetrarch, 
brother  of  Herod. 

^  He  is  said  to  have  passed  Nazareth,  because  he  did  not  go  there, 
although  it  had  been  his  dwelling-place  for  many  years.  It  was  not  the 
place  whence  he  now  departed. 

*  The  borders  of  the  laks. 

^  Isai.  ix.  1.  The  prophet  directly  refers  to  the  calamities  which  fell 
on  the  tribes  of  Zabulon  and  Nephthali  in  the  days  of  Theglath-Phalassar, 
and  to  the  relief  afforded  them  by  the  defeat  of  Sennacherib.  The  text 
says  that  the  land  of  Zabulon  and  the  land  of  Nephthali  was  lightly- 
touched.  The  sacred  writers  do  not  always  quote  literally,  or  fully ; 
they  often  give  only  the  substance  of  the  text,  or  such  portion  of  it  as  is 
f.pplicable  to  the  subject  before  them.  Nephthalim  is  a  Syro-C^haldaic 
termination. 

*  Lit.  "  The  way  of"  The  tract  along  the  bank  of  the  lake  of 
Tiberias,  to  the  west  of  the  Jordan. 

'  By  the  Jordan.  The  Latin  preposition  trans,  is  often  in  Scripture 
used  for  the  nearer  side. 

*  Galilee  of  the  Gentiles  took  its  name  probably  from  the  concourse  of 
pagans  of  different  nations  who  settled  there.  It  was  near  the  Tyrian 
territory.  There  was  another  Galilee  in  Judea,  about  Tiberias,  aftd  the 
land  of  Genesareth. 

The  deliverance  of  the  people  from  servitude  and  oppression,  when 
Sennacherib  was  defeated,  was  a  faint  image  of  the  blessings  to  be  con- 
ferred by  our  Divine  Deliverer.     Christ  is  the  true  light. 

Literally,  "  in  the  region  and  shadow,"  that  is,  where  darkness  en- 
tirely prevails.     Ignorance  and  sin  cover  the  mind  with  utter  darkness. 


ST.    MATTHEW.  53 

17.  From  that  time  Jesus  began  to  preach,  and  to  say  : 
Repent,  for  the  kmgdom  of  heaven  is  at  hand.' 

18.  And  Jesus  walking  by  the  sea  of  Galilee,^  saw  two 
brothers,  Simon  who  is  called  Peter,^  and  Andrew  his 
brother,  casting  a  net  into  the  sea  (for  they  were  fishers). 

1 9.  And  He  saith  to  them :  Come  ye  after  me,  and  I  will 
make  you  fishers  of  men. 

20.  And  immediately,  leaving  their  nets,  they  followed 
Him.* 

21.  And  going  on  from  thence,  He  saw  other  two  bro- 
thers, James  the  son  of  Zebedee,  and  John  his  brother,  in  a 
ship  with  Zebedee  their  father,  mending  their  nets  :  and 
He  called  them. 

22.  And  forthwith  they  left  the  nets^  and  their  father," 
and  followed  Him. 

23.  And  Jesus  went  about  all  Galilee,  teaching  in  their 
synagogues,''  and  preaching  the  gospel  of  the  kingdom  ;^ 


'  Mark  i.  15.  This  was  the  language  of  John,  as  well  of  our  Divine 
Redeemer.  Men  were  called  on  to  repent,  abandon  sin,  and  enter  on  a 
new  course,  because  the  great  mystery  of  divine  mercy  was  soon  to  be 
manifested  in  all  its  fulness. 

^  Mark  i.  16;  Luke  v.  2.  It  is  also  called  the  sea  of  Tiberias,  and 
lake  of  Genesareth. 

^  He  was  so  called  when  the  evangelist  wi-ote,  since  Christ  had  given 
him  this   appellation.  . 

*  They  had  known  Christ  previously.  Andrew,  instructed  by  John 
the  Baptist,  had  followed  Him,  and  remained  with  Him  a  day  ;  then 
-assured  Simon  that  he  was  the  Messiah,  and  presented  him  to 
Christ.  John  i.  42.  They  had  also  witnessed  a  miraculous  draught  of 
fishes.  Luke  v.  It  is  not  to  be  wondered  that  they  afterwards  promptly 
obeyed  this  call,  which,  as  St.  Chrysostom  remarks,  was  the  second. 
Hom.  xiv.  ^  The  text  has,  "the  boat." 

"  This  circumstance  is  justly  pointed  out  to  show,  that  the  most  law- 
ful aftec'tions  are  to  yield  to  the  call  of  Christ.  He  who  is  divinely 
called  to  labor  for  the  salvation  of  souls,  must  not  suffer  himself  to  be 
delayed  or  hindered,  by  kindred  or  friends. 

'  The  Jews  had  one  temple  and  many  synagogues.  These  were 
places  of  assembly  for  instruction  and  prayer. 

^  Proclaiming  the  good  tidings,  that  the  reign  of  the  Messiah  was  at 
iiand,     Christ  may  have  done  this,  as  if  announcing  what  was  soon  to 


54 


THE    FOUR    OOSrELS. 


and  healing  all   manner  of  sickness  and  every  infirmity" 
among  the  people. 

24.  And  His  fame^  went  through  all  Syria,  and  they 
presented  to  Him  all  the  sick  that  were  taken  with^  divers 
diseases  and  torments,*  and  such  as  were  possessed  by 
devils,^  and  lunatics,  and  those  that  had  the  palsy  ;  and  He 
cured  them. 

25.  And  great  crowds  followed  Him  from  Galilee,^  and 
Decapolis,^  and  Jerusalem,  and  Judea,^  and  beyond  r,h<? 
Jordan.^ 


CHAPTER  V. 

Chrisfs  sermon  on  the  mount.      The  eight  heatitudes. 
1.  And   seeing  the    multitudes.    He   went  up  on  to  the 


take  place,  and  as  occasion  presented  itself,  may  have  disclosed  to  His 
hearers,  that  it  had  actually  taken  place. 

*  It  is  not  easy  to  determine  the  distinction  between  the  original  terms. 
Bloomfield  takes  them  to  mean  violent  maladies  and  chronic  debility. 

"^  The  report  of  His  wonderful  works. 

^  Were  held  fast,  or  bound.  Disease  is  considered  as  a  bond  or  chain 
holding  fast  its  victim. 

*'  Tormenting  or  painful  diseases. 

^  Great  speculations  are  indulged  in  by  modern  interpreters  as  to  those 
who  are  styled  demoniacs  in  the  new  Testament.  Epileptics  and  luna- 
tics in  some  cases  were  considered  to  be  under  demoniacal  influence ; 
but  they  were  not  always  viewed  in  this  light.  Here  lunatics  are  mani- 
festly distinguished  from  demoniacs.  The  symptoms  which  marked  the 
working  of  the  demon  are  particularly  mentioned  in  several  instances. 
This  was  not  a  mere  popular  persuasion  tolerated  by  our  Redeemer,  since 
in  most  express  terms  He  recognised  the  operations  of  the  evil  spirit, 
whom  He  rebuked  and  restrained. 

°  Mark  iii.  7  ;  Luke  vi.  17.  Galilee  embraced  tracts  of  lan9  on  each 
side  of  the  Jordan. 

Ten  small  cities  to  the  east  of  the  Jordan,  near  the  sea  of  Tiberias. 

*  The  south  of  Palestine  between  Samaria  and  Idumea  was  called 
Judea. 

The  country  east  of  the  Jordan  between  Decapolis  and  the  Dead  Sea 
is  thus  designated. 


ST.    MATTHEW.  55 

mountain,'  and   when  He    had  sat   do vv  11,2    His  disciples^ 
came  unto  Him. 

2.  And  opening  His  mouth,*  He  taught  them,  saying : 

3.  Blessed^  the  poor  iu  spirit  :^  lor  theirs  is  the  kingdom  of 
heaven. 

4.  Blessed  the  meek  :^  lor  they  shall  possess  the  land.^ 

5.  Blessed  they  that  mourn -.^  for  they  shall  be  comforted. 

6.  Blessed  they  that  hunger  and  thirst  after  justice  i^"  for 
they  shall  be  filled. 


'  St.  Luke  says  that  Christ  came  down  from  a  mountain  on  which  He 
had  passed  the  night  in  prayer,  and  that  He  stood  in  the  midst  of  the 
multitudes  in  an  open  plain.  Probably  after  the  performance  of  many 
cures,  mentioned  by  St.  Luke,  He  re-ascended  the  mountain  far  enough 
to  address  them  with  ease,  so  that  His  voice  might  reach  them  all. 

^  I'he  sitting  posture  becomes  a  superior  in  the  act  of  authoritative 
instruction. 

'  The  twelve  apostles  whom  Christ  chose,  as  St.  Luke  informs  us, 
after  He  had  passed  the  night  in  prayer  on  the  mountain.  Others  also 
came  forward  to  hear  His  teaching. 

■*  This  is  a  Hebraism;  but  similar  phrases  are  fouud  iu  the  Greek 
classics.  °  Happy. 

°  St.  Luke  vi.  20,  simply  has  :  "  Blessed  are  the  poor."  Such  as  re- 
sign themselves  to  poverty,  and  are  poor  in  the  disposition  of  their  mind, 
as  well  as  in  reality,  are  blessed  :  for  eternal  riches  await  them.  The 
lowly  of  mind  may  also  be  understood,  as  St  Chrysostom  observes  : 
"  Who   are   the   poor  in    spirit  ]     The    humble  and  contrite  of  heart." 

'  Those  who  are  mild  and  inoffensive,  who  bear  injuries  patiently,  will 
outlive  the  fierce  and  revengeful,  and  secure  by  their  patience  what 
.others  forfeit  by  their  attempts  to  take  vengeance.  "  Since  the  meek 
man  might  be  afraid  lest  he  lose  all  his  property  by  his  forbearance, 
Christ  promises  the  contrary,  saying  that  he  who  is  neither  bold  nor 
boastful  will  retain  securely  what  belongs  to  him,  whilst  the  fierce  man 
may  often  forfeit  his  patrimony,  and  lose  his  soul."  Chrysostom. 
The  psalmist  had  expressed  the  same  sentiment,  Ps.  xxxvi.  11.  A  better 
land — heaven  itself — is  reserved  for  the  meek. 

"  In  the  common  Greek  copies  the  beatitude  of  the  mourners  precedes 
that  of  the  meek  :  but  Griesbach  notes  that  the  verses  are  transposed  in 
some  manuscripts. 

"  Is.  Ixi.  2.  Those  who  mourn  for  sin  shall  be  consoled  with  the  assu- 
rance of  pardon.  All  the  afflicted,  who  submit  to  the  order  of  divine 
providence,  may  look  confidentl}"^  for  relief  and  consolation. 

'°  Hunger  and  thirst  are  figurative  expressions  of  intense  desire. 
Those  who  ardently  seek  justice,  that  is,  grace,  virtue  and  salv.ition, 


56  THE    FOUR    GOSPELS. 

7.  Blessed  the  merciful :'  for  they  shall  obtain  mercy. 

8.  Blessed  the  clean  of  heart  :2  for  they  shall  see  God. 

9.  Blessed  the  peace-makers  :^  for  they  shall  be  called 
children  of  God. 

10.  Blessed  they  thai;  sailer  persecution*  for  justice' 
sake  :^  for  theirs  is  the  kiiigdom  of  heaven. 

11.  Blessed  are  ye.  when  they  shall  revile  you,  and  per- 
secute you,  and  speak  all  that  is  evil  ag-ainst  yon.  imtruly, 
for  My  sake  ; 

12.  Be  glad  and  j-ejoice,  for  your  reward  is  gi-eat  in 
heaven.  For  so  they  persecuted  the  prophets  \vi>o  were 
before  you.^ 


will  receive  it  abundantly.  The  Greek  term  is  usually  applied  to  ani- 
mals. The  endurance  of  hunger  and  thirst  on  account  of  a  just  cause 
will  also  be  reward  (i. 

'  Those  who  pity  the  unfortunate,  and  relieve  them,  shall  themselves 
be  pitied.  God  will  show  mercy  to  them,  as  they  have  shown  mercy  to 
their  fellow-creatures. 

Ps.  xxiii.  4.  The  pure,  who  shun  secret  defilement,  who  watch  over 
and  control  their  affections  and  inclinations,  shall  see  God  in  His  glory — 
they  shall  be  the  companions  of  His  angels,  whom  they  resemble  in  the 
purity  of  their  love. 

^  The  pacific,  those  who  study  to  keep  peace  with  all  mankind,  and 
who  are  ready  to  make  peace  with  those  who  have  offended  and  in- 
jured tl  em — w  o  likewise  study  to  reconcile  persons  at  variance,  shall 
be  styled  children  of  God,  since  they  imitate  Him,  who  is  the  God  of 
peace  and  not  of  dissension. 

*  1  Pet.  ii.  20 ;  iii.  14  ;  iv.  14.  Literally  :  "  that  are  persecuted." 
The  term  is  applicable  t  >  unjust  sufferings  of  every  kind,  even  with 
legal  sanctions  ;  but  in  the  New  Testament  generally  it  denotes  lawless 
aggression  and  persecution. 

*  They,  who  suffer  for  the  faith  and  worship  of  God,  or  for  the  exer- 
cise of  any  Christian  virtue,  are  embraced  in  this  beatitude.  The  mere 
endurance  of  sufferings  does  not  entitle  any  one  to  the  crown.  It  is  not 
the  punishment,  but  the  cause  for  which  it  is  endured,  that  gives  a  title 
to  the  honors  of  martyrdom.  See  St.  Augustin  in  Ps.  xxxiv.  If  sedi- 
tion, or  other  crime,  provoke  the  severity  of  the  law,  the  culprit  cannot 
be  styled  blessed,  although  by  repentance  and  resignation  he  may  change 
the  punishment  itself  into  a  means  of  salvation. 

The  fact  of  the  persecution  of  the  ancient  prophets  is  mentioned  to 
encourage  the  disciples  when  persecuted,  that  they  may  cherish  the 
hope,  by  which  the  prophets  were  supported. 


ST.    MATTHEW.  57 

13.  You  are  the  salt  of  the  earth.'  But  if  the  salt  lose 
its  savor,  wherewith  shall  it  be  salted  ?  It  is  good  for 
nothing  any  more  but  to  be  cast  out,  and  to  be  trodden 
on  by  men.^ 

14.  You  are  the  light  of  the  world.3  A  city  seated  on  a 
mountain  cannot  be  hid.* 

15.  Neither  do  men  light  a  candle  and  put  it  under  a 
bushel,  but  upon  a  candlestick,  that  it  may  shine  to  all  that 
are  in  the  house.^ 

10.  So  let  your  light  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father  who  is 
in  heaven.^ 

17.  Think  not  that  I  come  to  do  away  with  the  law'' 
or  the  prophets.  I  am  not  come  to  do  away  with,  but  to 
fulfil.8 


'  The  earth  is  here  taken  for  its  inhabitants.  The  apostles  and  dis- 
ciples of  Christ  should  be  to  men  generally  what  salt  is  to  food,  which  it 
seasons  and  preserves.  By  their  instructions  and  examples  they  are  to 
give  to  mankind  a  taste  for  spiritual  things,  and  preserve  them  from  cor- 
ruption. Greece  was  called  by  Livy  sal  gentium,  the  salt  of  nations. 
The  Church  puts  salt  on  the  tongue  of  the  candidate  for  baptism,  to  re- 
mind him  that  he  must  become  the  salt  of  the  earth. 

^  Mark  ix.  49 ;  Luke  xiv.  34.  Salt  which  has  become  insipid,  is 
utterly  useless.  So  it  is  with  the  disciples  and  ministers  of  Christ  who 
have  lost  the  savor  of  piety. 

'  Christ,  who  is  truly  the  light  of  the  world,  declares  His  apostles  and 
disciples  to  be  such,  because  they  are  to  proclaim  His  doctrine,  and  prac- 
tise 11  is  maxims. 

*  The  Church  in  which  the  apostles  presided,  is  like  a  city  seated  on 
a  mountain.     It  is  at  all  times  conspicuous. 

^  Things  which  it  was  desirable  to  conceal,  were  sometimes  placed 
under  a  bushel  :  but  it  would  be  absurd  to  hide  a  lighted  candle  in  this 
way,  since  it  is  lighted  in  order  to  give  light  to  all.  Mark  iv.  21  ;  Luke 
viii.  16  ;  xi.  33. 

"  Christ  wills  us  to  shine  by  virtuous  example.  He  will  not  have  us 
make  a  parade  of  our  good  works,  or  seek  human  praise  for  their  per- 
formance :  but  he  wishes  us  to  show  forth  in  our  conduct  the  principles 
which  we  profess,  that  glory  may  redound  thence  to  our  heavenly  Father. 
1  Pet.  ii.  12.  '  That  is,  to  make  void,  to  deny  its  authority. 

*  Christ  came  to  give  the  moral  law  its  full  development  and  perfec- 
tion.    He  fulfilled  the  types  and  figures  of  the  ceremonial  law,  which 


58  THE    FOUR    GOSPELS, 

18.  For  verilyi  I  say  to  you,  till  heaven  and  earth  pass 
away ,2  one  jot  or  one  tittle  of  the  law  shall  not  pass  till 
all  be  fulfilled.^ 

19.  He  therefore  that  shall  break  one  of  these  least 
commandments,'  and  shall  so  teach  men,^  shall  be  called 
the  least^  in  the  kingdom  of  heaven.''  But  he  that  shall 
do  and  teach,^  he^  shall  be  called  great^"  in  the  kingdom 
of  heaven. 

20.  For  I  tell  you,  that  unless  your  justice"  abomid  more 
than  that  of  the  Scribes  and  Pharisees,^^  yQ^  gj^^ll  not  enter 
into  the  kingdom  of  heaven, 

21.  You   have    heard    that    it    was    said    to    them    of 

together  with  the  judicial  law,  He  abrogated.  Both  were  given  to  the 
Israelites  especially,  and  did  not,  even  from  the  beginning,  bind  any 
other  nation. 

'  Amen  is  a  Hebrew  word  equivalent  to  "  truly  :  "  it  implies  a  strong 
asseveration.     Luke  xvi.  17. 

^  This  is  a  proverbial  phrase  to  signify  for  ever. 

^  Nothing  of  the  law  has  passed  away  without  its  fulfilment  in  Christ 
and  the  Church.   The  minutest  particulars  have  had  their  accomplishment. 

*  James  ii.  21.  Some  commandments  are  called  least,  comparatively 
with  others  of  high  importance,  or  in  the  judgment  of  men,  who  sometimes 
look  on  them  as  trivial. 

'  To  teach  men  to  disregard  the  divine  commandments  is  far  worse 
than  to  violate  them.  Personal  frailty  and  the  force  of  temptation  may 
be  pleaded  for  the  sinner  who  yields  to  his  passion  :  but  what  extenua- 
tion can  be  offered  for  the  man  who  wantonly  encourages  others  to 
transgress  1 

°  That  is,  shall  be  regarded  as  the  least,  which  implies  that  he  will 
not  find  admittance  there. 

'  The  Church  on  earth  is  often  so  called  :  but  it  here  means  the  state 
of  beatitude. 

^  The  practice  of  virtue  should  precede  the  exercise  of  the  office  of 
teacher.  No  one  is  fit  to  teach  others  who  has  not  observed  the  com- 
mandments. "  This  is  emphatic. 

'"  A  Hebraism  for  "  sliall  be  great."  It  may  be  taken  for  the  superla- 
tive :  "  greatest  ;  "  to  correspond  with  least. 

"  Virtue,  good  works.     Luke  xi.  39. 

The  doctors  of  the  law  and  the  Pharisees  professed  strict  adherence 
to  all  the  legal  observances,  and  to  many  traditional  usages  ;  but  they 
were  wanting  in  a  spirit  of  true  piety.  Their  acts  were  tainted  with 
pride,  vanity  and  self-confidence.  In  order  to  gain  heaven,  we  must 
practise  supernatural  virtue,  from  pure  motives. 


ST.    MATTHEW.  59 

old  :^  Thou  shalt  not  kill.2     And  whosoever  shall  kill  shall 
be  in  danger  of  the  judgment.^ 

22.  But  I  say  to  you,  that  whosoever  is  angry  with  his 
brother,*  shall  be"  in  danger  of  the  judgment.^  And  who- 
soever shall  say  to  his  brother,  Raca,^  shall  be  in  danger  of 
the  council.''  And  whosoever  shall  say,  Thou  fool,^  shall 
be  in  danger  of  hell  fire.^ 

'  P.  here,  as  also  in  verses  27  and  33,  has  "  by  them  of  old  time."^ 
Campbell  admits  that  this  version,  vs^hich  is  an  imitation  of  Beza,  is  "  in 
contradiction  to  all  the  versions  which  had  preceded,  oriental  and  occi- 
dental, and  in  opposition  to  the  uniform  idiom  of  the  sacred  writers. "^ 
Dissert,  x  ;  Prelim,  n.  5.     See  also  his  notes  in  loc. 

""  Exod.  XX.  13  ;  Deut.  v.  17. 

'  That  is,  shall  be  liable  to  judicial  process.  Murder  was  punishable 
with  death.  Campbell  objects  to  the  common  translation  and  substitutes 
"  obnoxious  to."  A  Catholic  "  amenable  to."  Perhaps  "  liable  to," 
would  be  preferable. 

*  This  is  understood  of  unjust  and  inordinate  anger,  since  just  displea- 
sure and  indignation  at  the  misconduct  of  others  is  not  sinful,  provided 
it  be  moderated  by  reason.  Some  Greek  copies  have  kixiq,  rashly,  which 
Griesbach  adopts  ;  but  it  is  probable  that  it  was  inserted  by  way  of  ex- 
planation, as  St.  Jerom  thought. 

^  Our  Lord  does  not  subject  anger  to  the  punishment  of  murder,  but 
He  teaches  that  the  internal  act  of  anger,  or  hatred,  although  not  fol- 
lowed by  the  perpetration  of  murder,  may  be  grievously  sinful.  Its 
cognizance  belongs  to  no  human  tribunal,  but  to  the  Searcher  of  the  heart 
and  reins.  From  the  existence  of  various  tribunals  and  punishments 
among  the  Jews,  He  takes  occasion  to  show  the  degree  of  guilt  which 
maybe  attached  to  dispositions  or  expressions,  which  were  deemed  of  no 
account.  The  tribunal  called  "  the  judgment,"  was  an  inferior  court 
which  consisted  of  twenty-three  judges,  who  took  cognizance  of  lesser 
crimes,  not  punishable  with  death. 

^  The  force  of  this  term  is  not  accurately  known.  It  is  generally 
thought  to  be  equivalent  to  "  worthless  fellow."  The  meaning  plainly 
is,  that  a  word  of  contempt  may  be  grievously  criminal  before  God. 

'  The  sanhedrin  or  high  council  consisted  of  seventy-two  judges.  By 
reference  to  this  tribunal,  Christ  insinuates  tkit  contumely  is  ordinarily 
more  grievous  than  anger,  of  which  no  manifestation  has  been  given. 

•*  This  term  implied  most  grievous  contumely.  Campbell  thinks  that 
More  is  the  Syro-Chaldaic  term,  which  was  retained  by  the  Greek  in- 
terpreter, as  well  as  Raca,  and  that  it  was  afterwards  mistaken  for  the 
Greek  word  signifying  fool.  He  takes  it  to  be  the  same  as  rebel,  or 
miscreant.  It  was  equivalent  to  "wretch."  The  insult,  of  course,  must 
be  estimated  by  the  force  generally  given  to  the  term,  and  by  the  circum- 
stances and  manner  in  which  it  was  employed. 

'  Gehenna,  (or  valley  of  Hinnom,)  which  is  the  term  used  in  the  text, 


60  THE    FOUR    GOSPELS. 

23.  If  therefore  thou  offer  thy  gift^  at  the  altar,  and  there 
remember  that  thy  brother  hath  any  thing  against  thee  '? 

24.  Leave  there  thy  offering  before  the  altar,^  and  go 
first  and  be  reconciled  to  thy  brother  :*  and  then  coming 
thou  shalt  offer  thy  gift. 

25.  Be  at  agreement  with  thy  adversary*  betimes, 
whilst  thou  art  on  the  way  with  him  f  lest  perhaps  the 
adversary  deliver  thee  to  the  judge,  and  the  judge  deliver 
thee  to  the  officer,  and  thou  be  cast  into  prison.'^ 

26.  Amen  I  say  to  thee,  thou  shalt  not  go  out  thence  till 
thou  shalt  have  paid  the  last  furthing.^ 


was  the  name  of  a  valley  into  which  the  bodies  of  culprits  were  cast,  to 
be  burnt.  It  was  formerly  devoted  to  the  worship  of  Moloch.  The  text 
implies  that  a  high  degree  of  contumely  deserved  the  most  severe  pun- 
ishment. Frequent  reference  is  made  to  Gehenna  throughout  the  New 
Testament,  wherein  it  is  taken  as  the  image  of  future  punishment ;  for 
which  reason  the  Protestant  and  Catholic  interpreters  render  it 
hell  fire. 

'  Any  offering  made  to  propitiate  the  Deity  was  called  a  gift.  It  was 
brought,  forward  to  the  altar  by  the  giver,  but  the  oblation  was  made  by 
the  priest. 

"^  That  is,  any  just  cause  of  complaint.  The  wanton  enmity  of  others 
cannot  preclude  us  from  participating  in  holy  things. 

This  implies  that  the  oifering  be  delayed  until  reconciliation  shall 
have  been  sought. 

*  The  person  who  has  offended,  or  injured  the  neighbor,  must  seek  to 
be  reconciled,  by  asking  pardon  of  the  offence,  and  repairing  the  injury 
as  far  as  possible.  If  pardon  be  refused  after  every  reasonable  atone- 
ment, he  is  not  to  be  withheld  from  the  performance  of  religious  duties 
or  from  the  enjoyment  of  religious  consolations,  on  account  of  the  unfor- 
giving disposition  of  another. 

This  means  an  antagonist  in  a  law-suit — an  adverse  claimant — a 
creditor.     Luke  xii.  58. 

It  was  the  interest  of  the  debtor  to  make  a  compromise  with  his 
creditor  whilst  on  the  way  to  court,  before  they  appeared  in  presence  of 
the  judge. 

'  Debt  was  punishable  with  imprisonment. 
The  rigor  of  the  laws  against  debtors  was  formerly  extreme.  There 
was  no  hope  of  regaining  liberty  unless  the  claims  of  creditors  were  fully 
satisfied.  From  the  conduct  which  prudence  suggests  to  a  debtor,  Christ 
takes  occasion  to  insinuate  that  we  should  be  reconciled  with  those 
whom  we  have  offended  or  injured,  lest  God  exercise  on  us,  to  the  full 
extent,  the  rights  of  his  justice. 


ST.    MATTHEW.  61 

27.  You  have  heard  that  it  was  said  to  them  of  old  : 
Thou  shalt  not  commit  adultery.^ 

28.  But  I  say  to  you,  that  whosoever  shall  look  on  a 
woman  to  lust  after  her,^  hath  already  committed  adultery 
with  her  in  his  heart.^ 

29.  And  if  thy  right  eyc^  scandalize  thee,^  pluck  it  out,^ 
and  cast  it  from  thee :  for  it  is  expedient  for  thee  that  one 
of  thy  members  should  perish,  rather  than  that  thy  whole 
body  be  cast  into  hell.^ 

'  Exod.  XX.  14. 

'  It  is  equivalent  to,  "  whosoever  looking  on  a  woman,  shall  lust 
after  her." 

*  It  is  manifest  that  the  desire  to  commit  crime  is  sinful  before  God. 
The  text  speaks  of  adultery ;  but  the  same  is  true  of  fornication.  Not 
only  the  actual  desire  is  criminal,  but  complacency  in  the  contemplation 
of  a  sinful  act,  or  deliberate  exposure  of  oneself  to  its  danger.  The 
gazing  on  a  forbidden  object,  such  as  the  wife  of  another  man,  may  easily- 
become  grievously  sinful  when  there  is  manifest  danger  of  the  excite- 
ment of  unlawful  desire. 

*  Infra  xviii.  9  ;  Mark  ix.  46.  Bloomfield  remarks  that  the  right  eye 
was  specially  necessary  for  the  purposes  of  war,  as  formerly  carried  on. 
St.  Chr}^sostom  observes  :  "  If  Christ  meant  to  speak  about  the  meml)ers 
of  the  body,  He  would  not  have  made  mention  of  one  eye  only,  or  of  one 
hand,  but  of  both  :  for  it  is  manifest  that  he,  who  suffers  scandal  from  the 
right,  will  also  suffer  it  from  the  left.  Why  then  did  He  mention  the 
right  eye  and  afterwards  the  hand  1  That  you  may  understand  that  He 
does  not  speak  of  the  members  of  the  body,  but  of  those  who  are  intimate- 
ly connected  with  us.  If  you  love  any  one,  He  says,  to  such  a  degree 
as  to  consider  him  like  your  right  eye,  if  you  think  that  he  is  useful  to 
you  as  your  right  hand,  and  he  injure  your  soul,  cut  him  off." 

^The  Greek  term  means  to  put  a  stumbling-block  in  the  way  so  as  to 
cause  persons  to  trip,  or  fall.  It  is  found  in  this  sense  in  Judith  v.  1. 
Its  metaphorical  meaning  here  is  to  occasion  spiritual  ruin,  since  it  is  used 
in  connexion  with  lascivious  gazing,  and  with  adulterous  disposition. 

°  This  has  never  been  understood  literally ;  the  maiming  of  the  body 
would  not  exempt  the  soul  from  temptation.  It  is  a  command  to  remove 
the  occasion  of  sin,  even  should  it  be  dear  to  us  as  the  right  eye.  Ter- 
tullian  observes  :  "  Democritus,  by  putting  out  his  eyes  because  he  could 
not  look  on  women  without  lust,  and  he  was  pained  when  he  could  not 
enjoy  them,  acknowledged  his  incontinence  by  the  remedy  which  he 
adopted.  Bui  a  Christian  with  open  eyes  looks  on  woman :  his  mind  is 
blind  to  lust."     Apolog.  46. 

'  Better. 

*  It  is  doubtless  better  to  lose  an  eye  than  to  incur  damnation  :  but  the 


'32  THE    FOUR    GOSPELS. 

30.  And  If  thy  right  hand'  scandalize  thee,  cut  it  off  and 
cast  it  from  thee :  for  it  is  expedient  for  thee  that  one  of 
thy  niemhcrs  should  })erish,  rather  than  that  thy  whole 
body  go^  into  hell. 

31.  And  it  hath  been  said  :  Whosoever  shall  put  away 
his  wife,  let  him  give  her  a  bill  of  divorce.^ 

32.  But  I  say  to  you,  that  whosoever  shall  put  away  his 
wife,*  excepting  the  case  of  fornication,^  causeth  her  to 
commit  adultery  :®  and  he  that  shall  marry  her  that  is  put 
away,  committeth  adultery.'' 


application  of  the  figure  is,  that  it  is  better  to  forfeit  what  is  dearest  and 
most  valued,  than  to  lose  our  soul. 

^  The  right  hand  is  taken  for  what  is  especially  useful  and  necessary. 
Every  worldly  advantage  must  be  sacrificed  rather  than  expose  oneself 
to  sin. 

^  G.  P.  "  Be  cast."  The  Vatican  and  Cambridge  manuscripts,  and 
several  of  minor  note,  as  also  the  Arabic,  Ethiopia  and  Coptic  versions, 
are  conformable  to  the  Vulgate.     See  Schott. 

^  Deut.  xxiv.  1  ;  Infra  xix.  7. 

*  Mark  x.  11 ;  Luke  xvi.  18;  I  Cor.  vii.  10. 

^  That  is,  unless  on  account  of  adultery.  If  the  wife  be  gTiilty  of  this 
crime,  the  husband  may  put  her  away  for  ever.  This,  however,  should 
be  done  with  the  sanction  of  authority,  that  order  may  be  observed,  and 
rash  dismissals  avoided.  Pending  the  proceedings,  or  where  there  is 
no  ecclesiastical  court,  the  husband  may  separate  privately,  if  the  crime 
be  certain.  The  conjugal  rights  of  both  parties  being  equal,  the  wife  may 
withdraw  in  like  manner  from  the  society  of  a  husband  guilty  of  adultery. 
Grievous  indiscretions,  which  amount  to  presumptive  evidence  of  crime, 
are  deemed  equivalent  to  positive  proof,  especially  where  the  fidelity  of 
the  wife  is  in  question.  There  are  several  other  causes  of  temporary 
separation,  such  as  mal-treatment,  dissipation,  &c.  But  Christ  speaks 
of  perpetual  dismissal.  He  does  not,  however,  sanction  absolute  divorce, 
that  is,  the  annulling  of  the  marriage  tie,  even  in  this  case,  since  he  has 
elsewhere  forbidden  man  to  sever  the  divine  bond  :  "  What  God  hath 
joined  together,  let  not  man  put  asunder."     Mark  x.  9. 

"  By  exposing  her  wantonly  to  the  danger  of  this  crime.  He  is  not 
responsible  for  her  misconduct,  when  she  has  given  occasion  to  her  dis- 
missal. 

■"  it  is  criminal  to  marry  the  adulteress,  because  she  is  still  the  wife  of  an- 
other, although  she  has  forfeited  her  claims  to  his  protection.  It  is  like- 
wise sinful  to  marry  an  innocent  woman,  who  has  been  wantonly  turned 
off  by  a  cruel  husband,  since  she  is  still  his  wife,  and  entitled  to  her 
marriage  rights.     "  Whilst  her  husband   liveth,  she  shall  be    called  an 


ST.    MATTHEW.  63 

33.  Again  you  have  heard  that  it  was  said  to  them  of 
old :  Thou  shalt  not  forswear  thyself,^  but  thou  shalt  per- 
form thy  oaths^  to  the  Lord. 

34.  But  I  say  to  you  not  to  swear  at  a]!,^  neither  by 
heaven,*  for  it  is  the  throne  of  God  :^ 

35.  Nor  by  the  earth,  for  it  is  His  footstool  :^  nor  by 
Jerusalem,  for  it  is  the  city  of  the  great  king :'' 

36.  Neither  shalt  thou  swear  by  thy  head,^  because  thou 
canst  not  make  one  hair  white  or  black. ^ 

37.  But  let  your  speech  be  yea,  yea :  no,  no  :^°  and  that 
which  is  over  and  above  these  is  of  evil. ^^ 

38.  You  have  heard  that  it  hath  been  said  :  An  eye  for 
an  eye,  and  a  tooth  for  a  tooth. ^* 

39.  But  I  say  to  you  not  to  resist  evil  :^^  but  if  one  strike 
thee  on  thy  right  cheek,  turn  to  him  also  the  other  :^* 

adulteress,  if  she  be  with  another  man."  Rom.  vii.  3.  The  injustice 
which  she  suffer^,  does  not  warrant  the  breach  of  her  marriage  vows. 

'  Exod.  XX.  7;  Lev.  xix.  12  ;  Deut.  v.  11. 

^  What  thou  hast  promised  on  oath. 

'  This  must  be  understood  ordinarily,  and  without  just  necessity.  St. 
Paul,  in  several  places,  calls  on  God  as  witness  of  the  truth  of  what  he 
affirms,  which  is  essentially  an  oath.  When  a  weighty  cause  exists  for 
swearing,  it  is  a  homage  rendered  to  Divine  Truth. 

^  Some  did  not  scruple  to  use  indirect  forms  of  swearing.  Our  Lord 
shows  that  they  include  an  appeal  to  God  Himself. 

®  Where  God  manifests  His  glory. 

®  'I'he  Divine  attributes  are  displayed  on  earth  in  a  less  striking  manner. 

'  The  place  which  God  chose  for  His  worship. 

*  It  was  common  among  the  Greeks  and  Romans  to  swear  by  the  head. 

'  This  does  not  regard  a  temporary  change  of  color  by  artificial  means  : 
but  a  thorough  and  permanent  change. 

'"  We  are  instructed  to  confine  ourselves  to  affirming  or  denying, 
without  appealing  to  God,  in  our  ordinary  conversations.  It  is  not  meant 
that  we  should  use  the  precise  words  here  mentioned. 

"  James  v.  12.  All  swearing  is  ordinarily  from  an  evil  source,  from 
passion,  or  the  impulse  of  our  spiritual  enemy. 

'^  This  was  one  of  the  laws  of  the  criminal  code  given  by  Moses  to 
the  Jews.     Exod.  xxi.  24;  Jjev.   xxiv.  20;  Deut.  xix.  21 

"  Or  "  the  evil  one,"  him  who  inflicts  injury.  We  are  not  deprived 
of  the  natural  right  of  self-defence  :  but  we  are  counselled  to  bear  inju- 
ries with  patience.     The  text  principally  regards  the  disposition  of  heart. 

"  Luke  vi.  20.    The  literal  fulfilment  of  this  injunction  is  not  required, 


64  THE    FOUR    GOSPELS. 

40.  And  if  a  man  will  contend  with  thee  in  judgment,* 
and  take  away  thy  coat,  let  go  thy  cloak  also  unto  him.^ 

41.  And  whosoever  will  force  thee  one  mile,  go  with 
him  other  two.'^ 

42.  Give  to  him  that  asketh  of  thee,*  and  from  him  that 
would  borrow  of  thee  turn  not  away.^ 

43.  You  have  heard  that  it  hath  been  said  :  "  Thou  shalt 
love  thy  neighbor,^  and  hate  thy  enemy."^ 

44.  But  I  say  to  you :  Love   your  enemies,^  do  good  to 

since  we  do  not  find,  that  even  St.  Paul,  when  struck  on  the   mouth  by 

order  of  the  high-priest,  Ananias,  invited  further    aggression.     Acts 

xxii.  3.     Our  disposition  of  heart  should,  however,  be  such  as  to  make 

us  ready  to  suffer  greater  injuries  than  those  which  have  already  been 

inflicted. 

•  '  By  legal  process.     See  1  Cor.  vi.  7. 

"  We  are  not  forbidden  to  defend  ourselves  by  legal  means  against 
injustice  :  but  we  are  counselled  to  yield  even  more  than  our  adversary 
claims.  Such  is  the  disposition  of  the  perfect :  yet  the  order  of  society 
requires  that  justice  be  strictly  maintained,  especially  where  the  interests 
of  others  may  be  affected  by  acquiescence. 

^  The  couriers  formerly  employed  in  the  East  to  transmit  intelligence, 
sometimes  forced  private  individuals  to  attend  them  on  their  journey. 
Our  Lord  recommends  cheerful  submission  to  this  grievance,  and  a 
readiness  to  bear  greater  annoyance. 

*  Deut.  XV.  8.  This  general  injunction  excludes  only  invidious  dis- 
tinctions ;  but  it  does  not  imply  indiscriminate  almsgiving,  which  would 
serve  to  encourage  indolence  and  vice.  Prudence  is  to  be  observed  in 
the  distribution  of  ahns,  which,  however,  are  to  be  dispensed  to  the 
needy,  without  regard  to  differences  of  country,  or  religion,  or  to  past 
demerits. 

*  A  loan  to  the  distressed,  who  may  afterwards  have  means  of  repay- 
ing it,  is  often  equivalent  to  alms.  We  are  not,  however,  strictly 
obliged  to  lend,  unless  where  the  distress  is  great,  and  the  loan  moderate, 
such  as  can  easily  be  spared.  St.  Chrysostom  observes,  that  to  borrow 
here  does  not  mean  to  lake  money  on  interest,  but  to  get  the  use  of  it  on 
condition  of  repaying  it. 

"  Lev.  xix.  18.  The  term,  although  apparently  regarding  one  who 
dwells  near,  or  a  friend,  is  used  to  denote  a  fellow-man,  whoever  he 
may  be. 

The  hatred  of  enemies  was  not  sanctioned  by  the  law  ;  but  many 
Jews  conceived  that  they  were  bound  to  love  their  brethren  only,  and 
not  the  Gentiles,  whom  they  viewed  with  horror. 

(j.  P.  "  Bless  them  that  curse  you."  I'his  seems  to  have  been 
borrowed  from  Luke  vi.  27.     It  is  wanting  in  the  Vatican  and  other 


ST.  MATTHEW.  65 

tbem  that  hate  you  :^  and  pray^  for  them  that  persecute' 
and  calumniate*  you: 

45.  That  you  may  be^  the  children  of  your  Father  who 
is  in  heaven,  who  maketh  his  sun  to  rise  upon  the  good  and 
the  bad,  and  raineth  upon  the  just  and  the  unjust.^ 

46.  For  if  you  love  them  that  love  you,  what  reward 
shall  you  have  ?  do  not  even  the  lax-gatherers''  this  ? 

47.  And  if  you  salute  your  brethren  only,^  what  do  you 
more?  do  not  also  the  heathens^  this? 

48.  Be  ye  therefore  perfect,  as  also  your  heavenly** 
Father  is  perfect.'* 


manuscripts,  as  well  as  in  the  Saxon,  Armenian,  Coptic  and  Vulgate 
versions.  Griesbach  and  Schott  regard  it  as  an  interpolation  made  with 
a  view  to  harmonize  the  different  statements  of  the  evangelists. 

'  Rom.  xii.  20. 

^  Luke  xxiii.  34;  Acts  vii.  59. 

^  Legal  prosecution,  or  violent  persecution,  may  be  understood. 

*  The  Greek  term  signifies  the  infliction  of  injuries  in  war,  or  any 
kind  of  annoyance,  or  calumny.  Calumnwr  in  the  Vulgate  often  implies 
violence. 

®  That  you  may  prove  yourselves  such,  and  be  acknowledged  by  Him. 

°  Divine  goodness  is  exercised  towards  all.  The  general  blessings  of 
Providence  are  common  to  all  mankind. 

'  Publicans  were  the  collectors  of  taxes,  or  other  impost.  Their  office 
was  odious,  and  their  character  bad  .  yei  they  were  not  wanting  in  acta 
of  kindness  and  courtesy  towards  their  friends. 

*  Courtesy  must  not  be  confined  to  those  who  are  carnally  allied  to  us  : 
it  is  due  to  all,  to  be  practised  as  circumstances  may  demand. 

"  G.  P.  "  publi'feans.'"  Griesbach  and  Schott  prefer  the  Vulgate  read- 
ing. Campbell  says  :  "The  reading  is  U  fSMzoi,  in  the  ('ambridge  and 
several  other  manuscripts.  It  is  supported  by  a  number  of  ancient  ver- 
sions, the  Vulgate,  Coptic,  second  Syriac,  Ethiopic,  Arabic,  Saxon.  It 
was  so  read  by  Chrysostom  and  several  of  the  fathers." 

^^  G.  P.  "  which  is  in  heaven."  Schott,  after  Lachmann,  confirms  the 
reading  of  the  Vulgate,  from  the  Vatican,  Cambridge,  and  three  other 
manuscripts  of  note,  as  also  from  the  Arabic,  Ethiopic,  Syriac  and  Arme- 
nian versions. 

"   Divine  perfection  is  proposed  to  stimulate  us  to  exertion.    Our  virtue 
is  always  imperfect.      I  he   saints  are  called  perfect  comparatively  with 
their  weaker  brethren. 
5 


66  THE    FOUR    GOSPELS. 

CHAPTER  VI. 

The  continuation  of  the  Sermon  on  the  Mount. 

1.  Take  heed  that  you  do  not  your  justice^  before  men 
to  be  seen  by  them  •?  otherwise  you  shall  not  have  a  re- 
ward from  your  Father  who  is  in  heaven.^ 

2.  Therefore  when  thou  dost  an  alms-deed,  sound  not  a 
trumpet  before  thee,*  as  the  hypocrites^  do  in  the  syna- 
gogue and  in  the  streets,  that  they  may  be  honored^  by 
men.   Verily,  I  say  to  you,  they  have  received  their  reward.' 

3.  But  when  thou  dost  alms,  let  not  thy  left  hand  know 
what  thy  right  hand  doth.^ 


*  Your  good  works.  G.  P.  "  alms  ;  "  but  Griesbach.  Schott,  Campbell, 
and  other  critics,  prefer  the  Vulgate  reading,  which  is  conlormable  to 
the  Vatican  and  Cambridge  manuscripts  ;  as  also  to  one  of  the  JSyriac 
versions. 

*  VVe  are  not  cautioned  absolutely  against  doing  our  good  works  before 
men  ;  but  on  the  contrary,  we  are  exhorted  to  let  our  light  shine  before 
them,  that  they  may  see  our  good  works.  'I'hey  should  neither  be  dis- 
play ed,  nor  altogether  concealed;  since  we  owe  to  others  good  example, 
'j'lie  eye  of  the  intention  must  be  purified.  We  must  not  do  our  works  for 
the  purpose  of  attracting  notice,  and  gaining  praise.  'I'he  glory  of  our 
heavenly  Father  should  alone  be  had  in  view. 

'  God  will  not  reward  with  a  heavenly  crown  whatever  is  not  done 
under  the  influence  of  His  grace,  and  for  His  glory.  J^ow  many  acts  of 
generosity  and  beneficence  are  fruitless  for  eternity  ! 

*  It  does  not  appear  that  it  was  customary  to  sound  a  trumpet  in  order 
to  collect  persons  who  might  need  ahns.  The  phrase  is  probably  pro- 
verbial, and  may  be  understood  of  any  kind  of  ostentation. 

^  The  term  originally  designated  actors  disguised  by  paint  and  masks. 
It  was  thence  used  to  signify  men  who  presented  a  deceitful  appear- 
ance. 

°  "Glorified." 
"  They  have  their  reward."     They  seek  human   praise,  and  obtain 
it  ;  but  they  have  no  title  to  a  heavenly  recompense. 

This  is  a  strong  manner  of  recommending  a  love  of  secrecy  in  alms- 
giving, and  an  entire  disregard  of  prai.se.  'I'he  right  hand  is  naturally 
employed  in  the  good  work,  of  which  the  left  hand,  although  so  near, 
should  be  left  unconscious. 


ST.    MATTHEW.  67 

4.  That  thy  alms  may  be  in  secret,  and  thy  Father,  who 
seelh  in  secret,  will  repay  thee.' 

5.  And  when  ye"''  pray,  you  shall  not  be  as  the  hypocrites, 
that  love  to  stand^  and  pray  in  the  synagogues  and  corners 
of  the  streets,*  that  they  may  be  seen  by  men  :  Verily,  I 
say  to  you,  they  have  received  their  reward. 

6.  But  thou,  when  thou  shalt  pray,  enter  into  thy  cham- 
ber,5  and  having  shut  the  door,^  pray  to  thy  Father  in 
secret:  and  thy  Father  who  seeth  in  secret,  wdl  repay 
thee.' 

7.  And  when  you  are  praying,  gabble  not  as^  the  hea- 
thens :  for  they  think  that  for  their  many  words  they  may 
be  heard. 

8.  Be  not  you,  therefore,  like  to  them  ;  fo  •  your  Father 
knoweth  what  is  needful  for  you,  before  you  ask  Him.'' 


'  P.  G.  "openly."  Campbell,  Griesbach,  Fritzche  and  Lachmann 
prefer  the  Vulgate  reading,  which  is  conformable  to  the  Vatican,  Cam- 
bridge and  other  manuscripts. 

^  G.  P.  "  When  thou  prayest,  thou  shalt  not  be,"  &c.  Schott  after 
Lachmann  adopts  the  Vulgate  reading,  which  is  conformable  to  the  Vati- 
can manuscript  and  another  of  note,  and  to  the  Ethiopic,  Arabic,  Polyglot 
and  Armenian  versions.  The  change  to  the  singular  number  was  made 
probably  that  it  might  correspond  with  the  following  verse. 

^  Standing  was  a  posture  frequently  used  in  prayer.  The  text  might 
be  rendered  :  "  to  stand  praying." 

*  It  appears  to  have  been  customary  to  assemble  for  prayer  at  the  cor- 
ners of  streets,  where  a  crowd  was  easily  gathered. 

^  It  might  be  rendered  oratory.  The  term  signifies  the  upper-room, 
which,  among  the  Jews,  was  used  as  an  oratory,  or  place  of  retirement. 

*  To  prevent  interruption  and  distraction,  as  also  to  avoid  attracting 
attention. 

'  G.  P.  "  openly."  Campbell  rejects  this  as  spurious,  equally  as  in 
verse  4. 

*  The  Greek  term  is  thus  paraphrased  by  Bloomfield  :  "  Use  not  garru- 
lous, prolix,  and  therefore  vain,  useless  and  foolish  speech.'"  Campbell 
renders  it:  "  'I'alk  not  at  random."  P.  "  Use  not  vain  repetitions,"  does 
not  express  the  meaning.  The  Vulgate  rendering  is  conformable  to  the 
explanation  of  lexicographers,  and  to  the  latter  member  of  this  verse. 
Schott  renders  it :  "  blaterare."  "  Gabble  "  aptly  expresses  the  force  of 
the  term.     1  borrow  it  from  "a  Catholic." 

^  We  should  ask,  because  such  is  the  will  of  God,  who  desires  this  tes- 


i 


68  THE   FOUR   GOSPELS, 

9.  Thiis,^  therefore,  shall  you  pray :  Our^  Father^  who 
art  in  heaven,*  hallowed^  be  Thy  Name. 

10.  Thy  kingdom  come.^     Thy  will  be  done  on  earth  as 
it  is  in  heaven.^ 

11.  Give  us  this  day  our  supersubstantiaP  bread. 

12.  And  forgive  us  our  debts,^  as  we  also  forgive  our 
debtors.  1'' 


timony  of  our  depsndence  on  Him  :  but  as  he  is  fully  conscious  of  our 
wants,  we  should  not  be  so  eager  to  express  them  in  words,  as  to  address 
Him  with  earnestness  and  confidence. 

'  'I'his  form  of  prayer  is  proposed  to  us  as  a  model  ;  we  are  not,  how- 
ever, limited  to  its  words. 

^  Luke  xi.  2.  We  are  taught  to  pray  in  union  with  all  the  children 
of  God. 

^  The  endearing  character  of  Father  is  calculated  to  inspire  confidence 
and  love. 

*  God  is  said  to  be  in  heaven,  because  His  glory  is  there  manifested: 
but  He  is  everywhere,  and  He  is  near  to  all  who  call  upon  11  im. 

*  That  is,  glorified.  We  pray  that  God's  holy  Name — that  is.  Him- 
self— may  be  honored  and  adored  by  all  mankind.  His  Name  is  the 
expression  of  His  Divine  Being. 

*  The  reign  of  Christ — His  manifestation  on  earth — was  the  kingdom 
of  God.  We  pray  that  the  Church  established  by  Christ  may  be  spread 
every  where.  The  preachers  of  the  gospel  proclaim  to  Si(in  the  glad 
tidings  :  "Thy  God  shall  reign."  Isai.  lii.  7.  The  reign  of  God  in  the 
hearts  of  all  is  likewise  to  be  prayed  for  :  as  also  the  manifestation  of 
divine  glory  to  the  servants  of  God,  by  their  admission  into  tlie  heavenly 
kingdom. 

'  'J'hat  is,  willingly  and  perfectly.  The  will  of  God  is  always  accom- 
plished, since  even  the  transgressions  of  men  are  made  subservient  to  His 
eternal  counsels :  "Who  worketh  all  things  according  to  the  counsels 
of  lis  will."  Eph.  i.  11.  But  we  pray  that  all  mankind  may  cheerfully 
obey  His  commands. 

"  Much  difficulty  exists  in  ascertaining  the  force  of  the  Greek  term. 
Bloomfield  thinks  that  it  belongs  to  the  plebeian,  idiotic,  and  popular 
diction,  and  that  it  means  necessary  food.  In  Luke  xi.  3,  it  is  rendered 
daily.  The  ancient  Italic  interpreter  had  this  rendering  in  both  places. 
St.  ( ;hrysostom  explains  it  in  the  same  way.  Horn  xix.  in  Mat. 
Our  debts  to  God  are  the  punishments  which  our  sins  deserve. 
•  "  We  are  not  called  on  to  remit  the  debts  due  to  us  by  persons  able  to 
pay,  but  we  should  use  indulgence  towards  the  insolvent.  We  should 
also  pardon  offences  committed  against  us. 


ST.    MATTHEW.  69 

13.  And  lead  us  not  into  temptation  :^  But  deliver  us 
from  evil. 2     Amen.^ 

14.  For  if  you  will  forgive  men  their  offences,*  your  hea- 
venly Father  virill  forgive  you  also  your  offences.^ 

15.  But  if  you  will  not  forgive  men*  neither  will  your 
Father  forgive  you  your  ofFences.' 

16.  .And  when  you  fast,  be  not  sad,«  as  the  hypocrites. 
For  they  disfigure  their  faces,^  that  to  men  they  may  ap- 
pear^**  fasting.  Verily,  I  say  to  you,  they  have  received 
their  reward. 


*  Temptation  is  sometimes  used  for  trial,  as  when  God  is  said  to  have 
tempted  Abraham.  We  pray  that  God  may  not  expose  us  to  trials  above 
our  strength.  It  often  means  solicitation  to  crime.  In  this  sense  God 
never  leads  any  one  into  temptation.  "  He  tempteth  no  man."  James 
i.  13.  We  should  pray  that  God  may  not  suffer  us  to  fall  into  such  tempta- 
tion. The  petition  may  bear  this  meaning,  since  the  Scr^ture  ascribes 
to  God  what  He  suffers  to  happen. 

"  Or,  "  from  the  evil  one  " — from  Satan.  It  may  embrace  deliverance 
and  preservation  from  temporal  calamities,  from  sin,  and  from  eternal 
d«ath. 

^  This  Hebrew  word  signifies  truth.  It  is  used  here  as  a  confirmatory 
term,  and  is  equivalent  to  "  May  this  be  verified  and  accomplished."  It 
is,  however,  wanting  in  some  manuscripts,  and  it  may  have  been  inserted 
after  the  prayer  was  used  in  the  Liturgy  with  this  addition :  G.  P.  "  for  thine 
is  the  kingdom,  the  power,  and  the  glory  for  ever."  This  is  rejected  by 
Griesbach,  Campbell,  Wetstein,  Schott,  and  others,  who  regard  it  as  an 
addition  taken  from  the  Greek  liturgy.  It  is  wanting  in  the  Vatican, 
Cambridge,  and  several  other  manuscripts,  and  in  the  ("optic,  Persian, 
Saxon  and  Arabic  versions,  as  well  as  in  the  Vulgate  ;  and  it  was  not  in 
the  Greek  copies  used  by  Origen,  Gregory  Nyssen,  or  Cyril. 

^  This  explains  what  is  meant  by  debts  in  v.  12. 

''  "  Your  offences."  No  corresponding  words  are  in  the  text  in  this 
place.  Forgiveness  requires  true  repentance.  No  pardon  granted  to 
others  can  secure  our  reconciliation  with  God,  unless  we  turn  to  Him 
with  our  whole  heart. 

"  G.  P.  "  Their  trespasses."  Griesbach  thinks  these  words  should 
be  omitted.     Eccl.  xxviii.  3,  4,  5  ;  Infra  xviii.  35  ;  Mark  xi.  25. 

'  There  is  no  pardon  for  those  who  refuse  pardon  to  their  fellow-men. 

*  Scowling,  gloomy,  dismal. 

*  Here  is  signified  the  leaving  of  the  head  and  beard  uncombed  and 
unanointed,  and  the  sprinkling  of  the  head  and  face  with  ashes. 
— Bloomjield- 

'"  Tliat  is,  may  be  seen  and  known  to  fast. 


70  THE    FOUR    GOSPELS. 

17.  But  thou,  when  thou  fastest,  anoint  thy  head,^  and 
wash  thy  face  : 

18.  That  to  men  thou  appear  not  fasting,  but  to  thy 
Father,  who  is  in  secret  •?  and  thy  Father,  who  seetb  in 
secret,  will  repay  thee.^ 

19.  Lay  not  up  to  yourselves  treasures*  on  earth,^  where 
rust^  and  moth  consume,  and  where  thieves  break  through 
and  steal. 

20.  But  lay  up  to  yourselves  treasures  in  heaven,  where 
neither  rust  nor  moth  doth  consume,  and  where  thieves 
do  not  break  through,  nor  steal. 

21.  For  where  thy"  treasure  is,  there  is  thy  heart  also. 

22.  The  light  of  thy  body  is  thy  eye.^  If  thy  eye  be 
clear,*  thy  whole  body  shall  be  lightsome. 

23.  But   if  thy  eye    be    evil,^''  thy  whole  body  shall  be 


'  With  perfumes,  as  was  customary  in  that  warm  climate  The 
change  of  the  address  from  the  plural  to  the  singular  may  be  accounted 
for  by  supposing  that  our  Lord  means  to  apply  to  the  individual  what  He 
says  first  in  general  terms  ;  or  it  may  be  that  the  evangelist  attended 
chiefly  to  the  matter,  without  regarding  grammatical  accuracy. 

^  Who  is  imseen. 

*  Rewards  are  promised  to  those  who  fast  with  a  view  to  please  God. 
G.  P.  "Openly."  This  is  rejected  by  Griesbach,  Campbell,  and  Wet- 
stein,  as  being  wanting  in  a  great  number  of  manuscripts  and  ancient 
versions. 

*  Luke  xii.  33  ;  1  Tim.  vi.  19.  Stores  of  any  kind,  even  of  garments^ 
a  great  supply  of  which  was  sometimes  kept,  as  fashions  did  not  change 
among  the  Jews.  The  mention  of  the  moth  shows  that  garments  are 
here  included. 

^  The  repositories  of  wealth,  produce,  &c.,  were  generally  in  the 
ground. 

®  The  term  signifies  food,  or  the  action  of  eating,  but  in  this  place  it 
means  the  gnawing  of  worms,  or  some  canker.  Rust  is  still  said  of  corn 
that  is  injured  by  frost  or  insects. 

'  G.  P.  "  Your."  It  is  in  the  singular  number  in  the  Vatican  manu- 
script, and  in  some  of  less  note,  as  also  in  several  versions.  Lachmann 
prefers  this  reading.  The  meaning  is,  that  the  thoughts  and  affections 
follow  the  object  which  is  prized. 

G.  P    "  The  light  of  the  body  is  the  eye."     Luke  xi.  34. 

*  Literally  :  simple,  that  is.  sound,  as  St.  Chrysostom  explains  it. 
'"  Distempered. 


ST.    MATTHEW.  71 

darksome.     If  then  the  light  that  is  in  thee  be  darkness,' 
how  great  shall  the  darkness  itself^  be? 

24.  No  man  can  serve  two  masters.^  For  either  he  will 
hate  the  one,  and  love  the  other,  or  he  will  cling  to  the 
one,*  and  slight^  the  other.  You  cannot  serve  God  and 
Mammon.^ 

25.  Therefore  I  say  to  you,  be  not  solicitous'  for  your 
life,"  what  you  shall  eat,^  nor  for  your  body,  w^hat  you  shall 
put  on.  Is  not  the  life  more  than  the  food  ?  and  the  body 
more  than  the  raiment  ? 

26.  Behold  the  birds  of  the  air,  for  they  neither  sow,  nor 
reap,  nor  gather  into  barns  :  and  your  heavenly  Father  feed- 
eth  them.     Are  not  you  of  much  more  value  than  they  ?'^ 

'  If  the  eye,  which  is  the  organ  of  sight,  be  dark,  how  great  shall  be 
the  darkness  of  the  other  members  of  the  body,  which  depend  on  the 
eye  for  light  1  There  is  an  implied  comparison  of  the  eye  with  con- 
science ;  and  from  what  precedes  and  follows,  it  may  be  inferred  that 
conscience  is  here  considered  as  blinded  by  avarice. 

"^  The  dark  members.  Campbell  in  loc.  shouts  that  the  Vulgate  ver- 
sion of  this  passage  is  preferable  to  the  English  Protestant  version  : 
"  How  great  is  that  darkness."  "  Let  it  be  observed,"  he  says,  "  that 
there  is  nothing  in  the  original  answering  to  the  pronoun  that,  which  in 
this  place  mars  the  sense  instead  of  illustrating  it.  The  concluding 
word  darkness  it  makes  refer  to  the  ei/e,  whereas  it  certainly  refers  to 
the  bodi/.  or  all  the  other  members  as  contradistinguished  to  the  eye." 

'  Luke  xvi.  13.  Two  masters,  whose  interests  are  opposite,  cannot  be 
served  by  the  same  individual.  His  affections  must  be  given  to  the  one, 
or  to  the  other  ;  but  they  cannot  at  the  same  time,  be  devoted  to  both,  and 
his  actions  must  correspond  with  his  feelings. 

*  This  is  the  force  of  the  Greek  term.  Sustinebit  of  the  Vulgate  may 
be  rendered  :  "  he  will  support ;  "  which  is  equivalent. 

^.  Neglect  the  interests  of  the  other. 

*  The  term  is  Syriac,  and  means  riches. 

'  P.  "  Take  no  thought."  Campbell  observes  :  "  I  do  not  think  there 
is  in  the  common  version,  a  more  palpable  deviation  than  this  from  the 
sense  of  the  original."  See  Ps.  liv.  23  ;  Luke  xii.  22  ;  Philip,  iv.  6  ; 
1  Tim.  vi.  7  ;   1  Pet.  v.  7. 

^  That  is,  for  the  support  of  life. 

"  This  does  not  regard  the  quality  of  the  food,  but  the  necessary 
means  of  existence.  G.  P.  "  Or  what  you  shall  drink."  Griesbach  in- 
clines to  reject  them. 

'"  Divine  providence,  which  supplies  the  birds  wilh  food,  will  furnish 
man  with  the  necessaries  of  life.  This,  however,  does  not  preclude  his  ex- 
ertions, since  these  appertain  to  the  order  which  God  has  established. 


72  THE    FOUR    GOSPELS. 

27.  And  which  of  you,  by  anxious  thought,^  can  add  to 
his  stature  one  cubit  P 

28.  And  for  raiment  why  are  ye  solicitous?  Consider 
the  lilies  of  the  field^  how  they  grow :  they  labor  not, 
neither  do  they  spin. 

29.  But  I  say  to  you,  that  not  even  Solomon  in  all  his 
glory  was  arrayed  as  one  of  these. 

30.  And  if  the  grass  of  the  field,*  which  is  to-day,  and 
to-morrow^  is  cast  into  the  oven,^  God  doth  so  clothe  :  how 
much  more  you,  O  ye  of  little  faith  !' 

31.  Be  not  solicitous,  therefore,  saying :  What  shall  we 
eat,  or  what  shall  we  drink,  or  wherewith  shall  we  be 
clothed? 

32.  For  after  all  these  things  do  the  heathens  seek.®  For 
your^  Father  knoweth  that  you  have  need  of  all  these 
things.^" 

33.  Seek  ye,  therefore,  first^*  the  kingdom  of  God,^^  and 


'  The  verb  is  the  same  which  was  above  rendered  :  "  Be  not  solici- 
tous." The  Vulgate  interpreter  used  "  cogitans  ;  "  because  there  was 
no  participial  form  by  which  tie  force  of  the  term  could  be  expressed. 

^  Many  modern  interpreters  understand  the  Greek  terms  of  adding 
to  life  even  a  small  space  of  time,  such  as  an  hour.  As  it  is  called  in 
Luke  xii.  26,  "the  least  thing,"  they  argue  that  it  cannot  be  the  ad- 
dition of  a  cubit  to  the  height  of  a  man,  since  this  would  be  a  very  con- 
Biderable  thing.  St.  Chrysostom,  and  the  ancients  generally,  explain  the 
terms  in  their  most  obvious  meaning,  of  an  addition  to  stature. 

^  As  distinguished  from  lilies  cultivated  in  gardens. 

*  Under  the  name  of  grass  the  Hebrews  included  all  kinds  of  flowers 
and  herbage  ;  by  trees  they  understood  whatever  had  a  perennial  stalk. 

^  »A  proverbial  phrase  for  a  short  time. 

*  The  oven  was  rather  in  the  shape  of  a  caldron,  into  which  withered 
herbs  were  cast,  and  burnt,  in  order  to  heat  it,  wood  being  scarce. 

''  Wanting  in  lively  faith,  and  confidence  in  Providence. 

*  The  heathens  sought  the  necessaries  of  life,  relying  on  their  own 
efforts,  without  regard  to  God,  on  whom  success  depends. 

"  The  Greek  has  the  epithet :  "  heavenly.'" 

'"  The  divine  knowledge  is  a  motive  why  we  should  entertain  tranquil 
confidence  in  God,  whose  infinite  goodness  prompts  Him  to  relieve  our 
wants. 

"  Above  all  things. 

'^  The  reign  of  God  in  our  hearts,  and  our  salvation.     It  may  also  de- 


ST.    MATTHEW.  73 

His  justice,!   and   all   these    things   shall    be  added  unto 


2 


you. 

34.  Be  not  therefore  solicitous  for  to-morrow  ;3  for  the 
morrow  will  be  solicitous  for  itself.  Sufficient  for  the  day 
is  the  evil*  thereof. 


CHAPTER  VII. 

The  third  part  of  the  Sermon  on  the  Mount. 

1.  Judge  not,^  that  you  may  not  be  judged.^     ^ 

2.  For  with  what  judgment  you  judge,''  you  shall  be 
judged  :^  and  with  what  measure  you  mete,  it  shall  be 
measured  to  you  again.'' 

note  the  reign  of  the  Messiah,  which,  however,  is  generally  designated 
by  the  Hebrew  phrase  :  "  kingdom  of  heaven." 

*  The  grace  and  sanctification  which  are  His  gifts. 

*  The  necessaries  of  life  will  be  given  to  those  who  make  salvation 
their  chief  pursuit.  Of  course  they  must  use  the  ordinary  means  to  ob- 
tain them.  When  God  permits  His  servants  to  suffer  want,  it  is  that  they 
may  advance  in  patience  and  conformity  to  His  will. 

'  V\e  are  not  forbidden  to  provide  for  to-morrow,  or  for  old  age  ;  but 
we  should  not  be  anxious  When  the  time  of  distress  and  trial  comes 
we  must  meet  it  with  fortitude  and  resignation. 

■*  A  Hebraism  for  affliction  or  trouble. 

^  That  is,  rashly  and  unmerciiuUy.  The  parallel  passage-  of  Luke 
V.  37,  indicates  rash  condemnation.  See  also  Rom.  ii.  1.  It  is  not  for- 
bidden to  persons  in  authority  to  exercise  their  judicial  power.  Private 
individuals  should  not  usurp  the  right  of  authoritative  judgment;  nor 
even  in  their  own  minds  should  they  condemn  others,  without  evidence  of 
guilt.  Where  crime  is  manifest,  its  condemnation  is  a  homage  rendered 
to  the  Divine  law:  but  pity  for  the  culprit  should  accompany  the  detesta- 
tion of  his  offence.  St.  Chrysostom  observes  :  "  He  does  not,  as  appears 
to  me,  order  us  not  to  judge  any  sins,  or  forbid  us  absolutely  to  do  it ;  but 
He  refers  to  those  who  are  guilty  of  numberless  sins,  and  yet  insult  others 
for  slight  transgressions." 

*  Condemned.  '  In  what  manner  you  judge. 

^  The  judgment  of  God  is  not  like  human  judgments,  rash  and  arbitra- 
ry. The  text  means  that  just  severity  shall  be  exercised  towards  the 
unfeeling  mortal  who  unsparingly  condemns  his  fellow  man. 

*  Mark  iv.  24.  This  is  a  proverbial  expression,  well  calculated  to  induce 
us  to  practise  liberality  and  generosity  towards  others. 


74 


THE    FOUR    GOSPELS. 


3.  And  why  seest  thou  the  mote  that  is  in  thy  brother's 
eye,  and  seest  not  the  beam  that  is  in  thy  own  eye  ?^ 

4.  Or  how  sayest  thou  to  thy  brother  :  Let  me   cast  the 
mote  out  of  thy  eye  •?  and  behold  a  beam  is  in  thy  own 


eye 


5.  Thou  hypocrite,  cast  out  first  the  beam  out  of  thy 
own  eye,  and  then  shalt  thou  see  to  cast  out  the  mote  out 
of  thy  brother's  eye. 

6.  Give  not  that  which  is  holy  to  dogs  ;^  neither  cast 
your  pearls*  before  swine,^  lest,  perhaps,  they  trample 
them  under  their  feet,  and  turning  upon  you,  gore  you.^ 

7.  Aslc  and  it  shall  be  given  to  you  :^  seek,''  and  you 
shall  find :  knock, ^"  and  it  shall  be  opened  to  you. 


^  This,  likewise,  is  a  proverbial  phrase,  which,  as  usual,  is  expressed 
in  exaggerated  terms,  in  order  to  convey  more  strongly  the  truth  which 
they  contain.  A  trivial  defect  in  conduct  is  likened  to  a  mote  or  splin- 
ter, or  rather  to  any  liindrance  or  imperfection  of  sight  :  a  grievous  crime 
is  as  a  beam,  or  great  obstruction  of  sight.  We  see  the  slightest  faults 
in  others,  and  severely  condemn  them,  whilst  we  are  oftentimes  insen- 
sible of  our  owQ  most  grievous  sins. 

^  Zeal  is  too  officious  when  it  does  not  commence  with  our  own  refor- 
mation. 

^  This  may  have  reference  to  the  flesh  of  victims  offered  in  sacrifice, 
which  was  not  given  to  dogs,  but  was  eaten  by  the  priest,  or  by  those 
who  made  the  offering.  It  is  a  proverbial  expression,  used  by  our  Lord 
to  insinuate  that  we  should  not  rashly  propose  the  sublime  mysteries  of 
faith  to  the  profane,  who  may  blaspheme  them  ;  nor  dispense  holy  gifts 
to  the  unworthy.  Dogs,  in  Scripture,  are  taken  as  types  of  the  unclean 
and  impious.  Their  barking  may  well  signify  the  attacks  of  the  impious 
on  the  divine  doctrines.  The  discipline  of  secrecy  observed  in  the  early 
ages  of  the  Church  was  based  on  this  admonition. 

*  The  kingdom  of  heaven  is  elsewhere  likened  to  a  pearl  of  great 
price.  We  are  here  taught  not  to  expose  religious  truth  or  divine  gifts 
to  profanation. 

^  The  hog  is  taken  as  the  image  of  the  impure,  who  wallow  in  the 
mire  of  sensuality. 

This,  as  Pricaeus  observes,  alludes  to  the  mode  in  which  hogs  bite, 
not  straightforward,  but  turning,  as  it  were,  sideways. 

In  prayer.     Infra  xxi.  22  ;  Mark  xi.  24  ;  Luke  xi.  9  ;  John  xiv.  13  ; 
James  i.  6. 

Wh  itever  is  asked  conformably  to  the  divine  will  is  obtained. 
Salvation.  "  At  the  gate  of  divine  mercy. 


•  ST.  MATTHEW.  75 

8.  For  every  one  who  asketh,^  receiveth :  and  wha 
seeketh,  findeth :  and  to  him  that  knocketh,  it  shall  be 
opened. 

9.  Or  who  is  there  among  you,  a  man,^  who  if  his  son 
shall  ask  of  him  bread,  will  reach  him  a  stone  ? 

10.  Or  if  he  shall  ask  of  him  a  fish,  will  he  reach  him  a 
serpent  ? 

11.  If  you  then,  being  evil,^  know  how  to  give*  good  gifts 
to  3'^our  children,  how  much  more  will  your  Father  who 
is  in  heaven,  give  good  things  to  them  that  ask  Him  1 

12.  All  things,  therefore,  whatsoever  you  would^  that 
men  should  do  to  you,  do  you  also  to  them :  for  this'  is  the 
law  and  the  prophets.^ 

13.  Enter  ye  in^  at  the  narrow  gate  f  for  wide  is  the 
gate,  and  broad  is  the  way  that  leadeth  to  destruction,^ 
and  many  there  are  who  go  in  thereat. 

14.  How  narrow^"  is  the  gate,  and  strait  is  the  way  that 
leadeth  to  life  :  and  few"  there  are  that  find  it ! 

15.  Beware  of  false  prophets,^^  ^vrho  come  to  you  in  the 

'  In  a  proper  manner.  St.  James  says  :  "  You  ask  and  receive  not, 
because  you  ask  amiss."     James  iv.  3. 

^  This  is  emphatic,  as  Campbell  observes.  If  man  deals  thus  with  his 
child,  how  much  more  so  our  heavenly  Father  !    Luke  xi.  11. 

^  Sinful,  imperfect  as  men. 

*  This  is  equivalent  to  :  "  give  ;"  or  "  are  wont  to  give." 

*  Whatsoever  we  reasonably  wish  others  to  do  to  us,  we  should  be 
ready  to  do  to  them.     Tobias  iv.  16  ;  Luke  vi.  31. 

*  The  law  and  prophets  are  directed  to  enforce  justice  among  men, 
and  offices  of  mutual  beneficence.     This  is  their  practical  exhibition. 

'  That  is,  strive  to  enter.     Luke  xiii.  24. 

'  The  similitude  is  that  of  a  narrow  gate  opening  into  a  road  which 
leads  up  to  a  citadel. 

The  way  of  vice  is  like  a  broad  way  downwards  to  a  precipice. 

'"  G.  P.  "  Because  strait  is  the  gate."  Campbell,  Griesbach,  Wet- 
stein,  Schott  and  other  critics  adhere  to  the  Vulgate  reading,  which  is 
conformable  to  nine  ancient  manuscripts,  and  to  almost  all  the  versions, 
as  well  as  to  the  citations  of  the  Greek  and  Latin  fathers. 

"  Comparatively. 

'^  "  False  teachers."  In  the  New  Testament  prophecy  is  often  taken 
for  teaching. 


76  THE    FOUR    GOSPELS. 

clothing  of  sheep/  but  inwardly  they  are  ravenous  wolves.^ 

16.  By  theirfruits  you  shall  know  them.^  Do  men  gather 
grapes  of  thorns,  or  figs  of  thistles  ? 

17.  Even  so  every  good  tree  bringeth  forth  good  fruit,* 
and  the  evil  tree  bringeth  forth  evil  fruit. 

18.  A  good  tree  cannot  bring  forth  evil  fruit,  neither 
can  an  evil  tree  bring  forth  good  fruit.^ 

19.  Every  tree  that  bringeth  not  forth  good  fruit,  shall 
be  cut  down,  and  cast  into  the  fire.^ 

20.  Wherefore  by  their  fruits  you  shall  know  them.'' 

21.  Not  every  one  that  saith  to  Me,  Lord,  Lord,^  shall 
enter  into  the  kingdom  of  heaven  :  but  he  that  doth  the 
will  of  My  Father  who  is  in  heaven,^  he  shall  enter  into 
the  kingdom  of  heaven. 


'  This  may  be  understood  of  the  sheep-skins  roughly  wrought  up, 
which  they  wore,  after  the  manner  of  shepherds,  and  ia  imitation  of 
the  prophets  Elias  and  Eliseus.  3  Kings  xix.  13  ;  4  Kings  ii.  13. 
St  Paul  describes  the  saints  of  old  as  wandering  about  in  sheep-skins, 
and  goat-skins.     Heb.  xi.  37. 

*  'I'heir  dispositions  were  in  striking  contrast  with  their  humble  garb, 
and  with  the  simplicity  of  the  animal  whose  skin  they  wore. 

'  Bitterness,  hatred,  contentions,  strife,  disorder,  and  vice,  are  evil 
fruits.  When  they  are  the  direct  consequences  of  the  principles  taught, 
they  show  the  teacher  to  be  a  false  prophet.  St.  (.'hrysostom  says  that 
our  Lord  speaks  of  corrupt  men  who  affect  zeal,  and  lead  others  astray, 
rather  than  of  heretics  ;  for  heretics,  he  observes,  are  often  moral  men. 
Hom.  xxiii. 

*  A  good  tree  is  the  emblem  of  good  doctrine,  or  of  a  sound  teacher. 

^  It  is  impossible  that  doctrine  derived  from  God  should  produce  evil. 
Men  may  take  occasion  from  it  to  do  evil,  by  opposing  it,  and  exciting 
others  to  opposition  :  but  the  fruits  of  the  doctrine  are  necessarily  good. 
A  teacher  divinely  commissioned  cannot  produce  evil  by  delivering  the 
heavenly  maxims  of  religion,  although  he  may  fall  into  sin,  which  is  to 
be  ascribed  to  him,  but  not  to  his  teaching. 

"  Supra  iii.  10.  As  an  useless  tree  is  cut  down  to  serve  for  fuel,  so 
shall  the  false  teacher  be  cut  off  in  his  errors  and  sins. 

'  Not  by  apparent  fruits,  but  by  those  which  are  real — by  the  fruits 
of  the  Holy  Ghost. 

^  Infra  xxv  2;  Luke  vi.  46.  This  implies  the  acknowledgment  of 
the  Divinity  of  Christ,  which  is  not  sufficient  for  salvation,  unless  accom- 
panied by  entire  obedience  to  God. 

'  What  follows  of  this  verse  is  not  in  the  Greek  text. 


ST.    MATTHEW-  77 

22.  Many  will  say  to  Me  in  that  day  :'  Lord,  Lord,  have 
we  not  prophesied^  in  Thy  name,  and  cast  out  devils  in  Thy 
name,3  and  done  many  miracles  in  Thy  name  ? 

23.  And  then  will  I  declare*  to  them  :  I  never  knew  you :' 
depart  from  me,  you  that  work  iniquity."^ 

24.  Every  one,  therefore,  who  heareth  these  My  words, 
and  practiseth  them,  shall  be  likened''  to  a  wise^  man  who 
built  his  house  upon  a  rock.^ 

25.  And  the  rain  fell,  and  the  floods  came,  and  the  winds 
blew,  and  they  beat  upon  that  house,  and^*'  it  fell  not,  for 
it  was  founded  on  a  rock. 

26.  And  every  one  that  heareth  these  My  words,  and 
doth  not  practise  them,  shall  be  like  a  foolish  man  that 
built  his  house  upon  the  sand. 

27.  And  the  rain  fell,  and  the  floods  came,  and  the 
winds  blew,  and  they  beat  upon  that  house,  and  it  fell," 
and  great  was  the  fall  thereof. 

28.  And  it  came  to  pass^^  when  Jesus  had  fully  ended  these 
words,  the  people  were  in  admiration  at  His  doctrine.^^ 

*  The  Jews  were  accustomed  to  call  the  day  of  judgment  emphatically 
that  day. 

*  This  may  be  understood  strictly,  or  of  authoritative  instruction. 
^  Acts  xix.  13. 

*  'J'Jie  Greek  term  is  usually  rendered  :  "  confess."  It  here  means  to 
declare  openly. 

*  "  To  know,"  in  Scripture,  often  signifies  approval.  Christ  will 
treat  the  wicked  as  if  lie  had  not  known  them,  lie  will  banish  them 
from  his  sight,  as  utter  strangers,  who  have  no  claim  on  his  consideration. 

*  Ps  vi.  9  ;  Infra  xxv.  41.  By  tiiis  we  see  that  a  wickeil  course  of 
life  is  sometimes  followed  by  those  who  preach  the  true  doctrine,  and 
who  are  favored  with  extraordinary  gifts  of  God. 

'  G.  P.  "I  will  liken  him  to."  The  Vulgate  reading  is  conformable 
to  the  Vatican  and  other  notable  manuscripts,  and  to  many  minor  manu- 
scripts and  versions. 

*  Luke  vi.  48;  Rom.  ii.  13;  Jac.  i.  22.    Prudent. 

^  A  solid  foundation  is  most  necessary  for  tlie  support  of  the  building. 
«"  Hut. 

"  The  sand  yielding  easily,  as  it  soaked  the  rain,  the  walls  gave  way. 

"  This  form  of  expression  is  frequently  used  by  6t.  Matthew      It  is 

redundant,  and  might  be  omitted  in  the  translation.     See  c.  ix.  10 ;  c.  xi.  I. 

"  Both  at  the  doctrine  itself,  and  the  authoritative  mannerof  His  leaching. 


'^^  THE   FOUR   GOSPHLS. 

29.  For  He  was  teaching  them^  as  one  having  power, 
and  not  as  their  scribes  and  Pharisees.^ 


CHAPTER  VIIl. 

Christ  cleanses  the  lep?r.  herds  the  cent7i.rion\<i  servant, 
Peter's  mnthcr-inlaio,  and  many  others :  lie  stills  the  ftorm 
(it  sea,  drives  the  devil  out  of  two  men  possessed,  and suffirs 
them  to  go  into  the  swine. 

1.  And  when  He  was  come  dovv^n  from  the  momitain, 
great  multitudes  followed  Him. 

2.  And  behold  a  leper  came,^  and  adored  Him,  saying  : 
Lord,  if  Thou  wilt,  Thou  canst  make  me  clean. 

3.  And  Jesus  stretching  forth  His  hand,  touched  him,* 
saying:  1  will  it:  be  thou  made  clean.  And  forthwith  his 
leprosy  was  cleansed.^ 

4.  And  Jesus  saith  to  him :  See  thou  tell  no  man  :'^  but 
go,  show  thyself  to  the  priest,  and  offer  (he  gift  which 
Moses  commanded  for  a  testimony  to  them." 


'  Mark  i.  22 ;  Luke  iv.  32. 

'  G.  P.  "As  llie  Scribes."  "The  Yulgate,  Syriac,  Saxon  and  Ar- 
menian vcrsicms,  willi  one  MS.  add  :  'and  ilie  Pharisees.'"  Campbell 
i/<  luc.  "  Their"  is  confirmed  by  two  valuable  manuscripts,  and  several 
versions. 

'  Mark  i.  40 ;  Luke  v.  12. 

*  Legal  dufileinenl  was  contracted  by  the  touch  of  a  leper,  who  was 
excluded  from  all  society.  (Jlirist,  however,  touched  him,  to  give  him 
tlie  assurance  of  his  cure. 

*  That  is,  was  removed.  The  leper  was  cleansed.  The  abstract 
noun  leprosy  is  put  for  the  concrete  leper. 

Christ  did  not  wish  His  wonderful  works  to  be  reported,  lest  He 
should  sueni  to  covet  display.  In  this  instance  he  may  have  wished  to 
guard  the  man  against  being  deprived  of  the  benefit  of  his  cure,  by  the 
premature  report  of  its  miraculous  character,  which  might  prejudice  the 
priests  against  its  acknowledgment. 

As  an  evidence  of  submission  to  the  requisitions  of  the  law. 
Lev.  xiv.  2. 


ST.    MATTHEW.  79 

5.  And  when  He^  had  entered  into  Capharnaum,  there 
came  to  Ilim  a  centurion,^  beseeching  Him, 

G.  And  saying  :  Lord,  my  servant^  lieth  at  home  sick  of 
the  palsy,  and  he  is  grievously  tormented.* 

7.  And  Jesus  saith  to  him  :  1  will  go  and  heal  him. 

8.  And  the  centurion  making  answer,  said  :  Lord,  I  am 
not  worthy  that  Thou  shouldst  enter  under  my  roof:  but 
only  say  the  word,^  and  my  servant  shall  be  healed. 

9.  For  I  also  am  a  man  subject  to  authority,®  having 
under  me  soldiers  ;  and  I  say  to  one :  Go,  and  he  goeth  ; 
and  to  another  :  Come,  and  he  cometh  :  and  to  my  ser- 
vant :  Do  this  -J  and  he  doeth  it. 

10.  And  Jesus  hearing  this,  marvelled,^  and  said  to  them 
that  followed  Him  :  Verily,  I  say  to  you,  I  have  not  found 
so  great  faith  in  Israel.^ 


'  G.  P.  "Jesus."  Seven  valuable  manuscripts  and  most  versions  do 
not  give  His  name.  (Jricsbach  and  Schott  t'ollow  the  Vuly;aie.  See 
Luke  vii.  1. 

^  A  Riiuian  officer  who  had  command  of  a  hundred  men.  St.  Luke 
states,  c.  vii.,  that  two  messages  were  sent  by  him  to  Christ.  It  appears 
from  St.  Matthew  that  lie  himself  finally  came.  St.  (Jhrysostom  ob- 
serves, that  tiie  two  evangelists  omitted  each  some  circumstances  which 
the  other  relates.     Horn.  x.wi.  in  Matt. 

'  A  favorite  slave  living  in  the  house  of  his  master. 

*  Paralysis  is  sometimes  attended  with  great  agony,  as  when  the 
nerves  are  contracted,  or  when  it  has  passed  into  a|)ople.\y. 

'"  Literally,  "say  it  by  word."  Many  manu.scripis  and  the  versions 
generally  present  the  Vulgate  reading.     Luke  vii.  (i. 

•^  I  he  centurion  does  not  compare  himself  in  this  respect  with  Christ, 
but  he  remarks  that  he  had  soldiers  under  iiim  who  obeyed  him  slrnaly, 
although  he  was  but  a  subaltern  officer,  lie  implicitly  ackiiowlcdi;e3 
Christ  as  supreme  Lord  of  nature,  whom  all  creatures  obey.  St.  Chry- 
sosloin  thus  paraphrases  the  sentence:  "I'hou  art  God,  I  am  but  man. 
I  am  subject  to  authority.  Thou  art  dependent  on  none." 

'  'I'liere  is  a  nice  distinction  between  ilie  orders  given  to  the  soldier 
and  to  the  servant.  'I  he  former  is  directed  to  go,  or  come  ;  llie  latter  to 
do  some  work  enjoined  on  him. 

"  lie  expressed  admiration.  Wonder,  being  a  sudden  emotion  at  an 
unexpected  event,  cannot,  strictly  speaking,  be  attributed  to  Christ :  but 
its  external  manifestation  may  be  so  described. 

"     Among  the  Jews,  descendants  of  Israel.     The   centurion  was  a 


OU  THE  POUR    GOSPELS. 

11.  And  I  say  to  you,  that  many  shall  come  from  the 
east,  and  the  west,  and  shall  sit  down'  with  Abraham,  and 
Isaac,  and  Jacob,  in  the  kingdom  of  heaven  -.^ 

12.  But  the  children  of  the  kingdom^  shall  be  cast  out. 
into  the  exterior  darkness  :*  there  shall  be  the  weeping 
and  the  gnashing  of  teeth. ^ 

13.  And  Jesus  said  to  the  centurion  :  Go,  and  as  thou  hast 
believed,  so  be  it  done  to  thee.^  And  the  servant  was 
healed  at  the  same  hour.' 

14.  And  when  Jesus  was  come  into  the  house  of  Peter,^ 
he  saw  his  mother-in-law"  lying  sick  of  fever.'" 

15.  And  He  touched  her  hand,  and  the  fever  left  her, 
and  she  arose  and  waited  on  them/'^ 

16.  And  when  evening  was  come,^^  they  brought  to  Him 
many  that  were  possessed  with  devils ;^^  and  He  cast  out 


Roman,  and   not   even  a  proselyte,  although  he  built  at  his  own  cost  a 
synagogue  for  the  Jews. 

'  "  Lie  down,"  as  anciently  they  reclined  at  a  banquet. 

*  The  call  of  the  gentiles  is  here  clearly  foretold,     bee  Mai.  i.  2. 
'  The  Jews. 

■*  The  place  of  punishment.  Allusion  is  made  to  the  darkness  which 
prevailed  abroad  whilst  the  banquet  room  was  full  of  light. 

*  Pain,  remorse  and  despair  are  indicated  by  these  expressions. 

*  God  grants  favors  according  to  the  measure  of  our  faith,  which, 
however,  is  His  gift. 

'  At  the  same  moment  of  time. 

^  1'his  appears  to  have  haj  p?ned  before  the  sermon  on  the  mount. 
Compare  Mark  i  2U-34,  and  Luke  iv.  3S-41.  It  may  be  related  here 
in  connection  with  the  cure  of  the  servant  of  the  centurion,  because  both 
miracles  were  performed  in  the  same  place. 

"  Whether  the  wife  of  Peter  was  alive,  does  not  appear.  St.  Jerome 
infers  that  she  was  dead,  from  the  fact  that  her  mother,  when  cured, 
waited  on  the  table. 

'"  G.  P.  "  Laid,  and  sick  of  a  fever." 

"  The  Greek  term  literally  signifies  "to  bustle  through  the  dust:" 
it  here  means  to  prepare  the  food  and  wait  on  the  table.  This  fact  is 
stated  as  an  evidence  of  her  instantaneous  and  entire  cure.  When  fever 
is  subdued  by  natural  means,  strength  does  not  immediately  return. 

'^  It  was   the  iSabbath,  which  terminated  at  sunset.     Mark  i.  21-32, 
During  the  day  the  Jews  scrupled  to  present  the  sick. 
The  possession  is  spoken  of  as  real. 


ST.    MATTHEW.  81 

the  spirits  with  His  word  :^  and  He  healed   all   that  M^ere 
sick. 

17.  That  what  was  spoken  by  the  prophet  might  be  ful- 
filled, when  he  saith,  "  He  took  our  infirmities,  and  bore 
our  diseases."^ 

18.  And  Jesus  seeing  great  multitudes  about  Him,  gave 
orders  to  pass  over  the  water.^ 

19.  And  a  certain  scribe  came  and  said  to  Him  :  Master, 
I  will  follow  Thee  whithersoever  Thou  shalt  go. 

20.  And  Jesus  saith  to  him  :  The  foxes  have  holes,  and 
the  birds  of  the  air  nests  :*  but  the  Son  of  man^  hath  not 
where  to  lay  His  head.^ 

21.  And  another  of  His  disciples  said  to  Him:  Lord, 
suffer  me  first  to  go  and  bury  my  father.^ 

22.  But  Jesus  said  to  him  :  Follow  me,  and  let  the  dead 
bury  their  dead.^ 


*  This  language  would  be  illusory,  if  the  spirits  did  not  actually  pos- 
sess the  bodies. 

^  Isai.  Jiii.  4.  The  text  refers  directly  to  the  sufferings  to  which  Christ 
subjected  himself  for  the  expiation  of  our  sins.  1  Peter  ii.  24.  St. 
Chrysostom  observes  that  the  prophet  speaks  of  the  taking  away  of  sin, 
but  that  the  evangelist  had  regard  to  the  letter  of  the  text,  and  to  the  fact, 
that  sins  are  often  the  causes  of  corporal  afflictions.  The  two  meanings 
were  doubtless  designed  by  the  Holy  Spirit. 

*  The  lake  of  Genesareth.  ■•  Places  of  shelter. 

^  This  ajjpellation  denotes  Christ,  who  used  it  to  mark  His  human 
nature,  and  modestly  to  insinuate  that  He  was  spoken  of  by  Daniel  vii. 
13.     Ezekiel  is  called  by  the  same  appellation  above  ninety  times. 

*  Christ,  although  Lord  of  all  creation,  had  no  fixed  abode,  no  place  of 
rest  to  which  His  right  was  acknowledged.  He  warns  the  candi- 
date of  this  fact,  that  he  may  not  look  for  any  earthly  advantage  in 
becoming  his  disciple.     Luke  ix.  58. 

'  It  does  not  appear  that  the  father  was  actually  dead,  but  he  waa 
probably  near  death. 

^  Let  those  who  are  dead  in  sin,  (Eph.  v.  14,)  bury  the  dead.  This 
was  intended  to  show  that  no  delay  should  be  used  in  following  the  Divine 
call  to  the  ministry.  The  claims  of  parents  on  their  children  are  subor- 
dinate to  the  rights  of  God,  who  calls  whom  He  pleases  to  His  altar. 
Where  they  absolutely  need  the  support  of  their  children,  this  should  not 
be  denied  them  under  pretext  of  a  Divine  call,  unless,  as  in  the  instance 
above  related,  the  call  be  manifest.  "  Jesus,"  says  St.  Chrysostom, 
6 


82  THE    FOUR    GOSPELS. 

23.  And  when  He  entered  into  the  boat,i  His  disciples 
followed  Him  : 

24.  And  behold  a  great  tempest  arose  in  the  sea,^  so 
that  the  boat  was  covered  with  waves,^  but  he  was 
asleep.* 

25.  And  they  came  to  Him,  and  awaked  Him,  saying : 
Lord,  save  us,  we  are  perishing.^ 

26.  And  Jesus  saith  to  them  :  Why  are  you  fearful,  O 
ye  of  little  faith  ?^  Then  rising  up,  He  commanded''  the 
winds,  and  the  sea,  and  there  came  a  great  calm. 

27.  But  the  men^  wondered,  saying :  What  manner  of 
man  is  this,^  for  the  winds  and  the  sea  obey  Him? 

28.  And  when  he  was  come  on  the  other  side  of  the  lake 
into  the  country  of  the  Gerasens,^"  there  met  Him  two  that 

''  forbad  the  youth  to  go  bury  his  father,  not  that  He  wished  the  honor  due 
to  parents  tb  be  neglected,  but  with  a  view  to  show  us  that  nothing  is  so 
necessary  as  attention  to  heavenly  things." 

'  Mark  iv.  36  ;  Luke  viii.  22.  *  Lake. 

'  The  waves  beat  over  it. 

*  Our  Lord  occasionally  indulged  sleep,  to  show  that  as  man  He  sub- 
jected Himself  to  the  ordinary  wants  of  the  body.  On  this  occasion  He 
slept  tranquilly  amidst  the  storm,  in  order  to  afford  an  opportunity  for  the 
exercise  of  the  faith  of  His  disciples. 

^  We  must  otherwise  be  lost. 

'  This  reproach  is  full  of  dignity,  and  implies  a  modest  allusion  to  Hi« 
Divinity.  Why  should  they  fear,  whilst  He  was  with  them  1  There  is 
nothing  in  it  of  the  self-glorification  of  Cesar.  "Quid  times'?  Caesa- 
rem  vehis." 

'  The  Greek  text  should  be  rendered,  He  I'cbuked,  which  gives  a  far 
sublimer  idea  of  His  interposition.  Probably  imperavit  has  been  casually 
substituted  in  the  Vulgate  for  increpavit,  and  the  cases  of  the  nouns 
altered  to  suit. 

®  The  disciples,  or  possibly  the  men  owning  the  boat.  The  faith  of 
the  disciples  in  His  power  is  evident  from  their  call  on  Him  to  save 
them ;  yet  they  may  have  expressed  their  admiration  in  this  way,  the 
event  being  so  stupendous,  "  The  sleep  and  His  appearance  indicated 
that  He  was  man ;  the  sea  restored  to  calm  manifested  his  Divinity." 
St.  Chrysostom. 

*  They  feel  that  He  is  more  than  man,  since  He  exercises  a  control 
over  the  elements. 

'"  A'^arious  Greek  manuscripts  here,  and  in  Mark  v.  1,  Luke  viii.  26, 
have  Gadarenes,  or  Gergesenians.     The  Vulgate  reads  Gerasens  in  the 


ST.    MATTHEW.  83 

were  possessed  with  devils,'  coming  out  of  the  sepulchres,* 
exceeding  fierce,^  so  that  none  could  pass  by  that  way.* 

29.  And  behold  they  cried  out,  saying  :  What  hast  Thou 
to  do  with  us,^  Jesus,^  Son  of  God  V  art  Thou  come  hither 
to  torment  us  before  the  time  ?^ 

30.  And  there  was,  not  far^  from  them,  a  herd  of  many 
swine  feedings 

31.  And  the  devils  besought  Him,  saying  :  If  Thou  cast 
us  out  hence,  send  us  into  the  herd  of  swine.^^ 

32.  And  he   said   to  them  :  Go."     But   they  going  out, 

three  places.  St.  Chrysostom  reads  Gadarenes  in  this  place.  Gadara 
and  Gerasa,  or  Gergesa,  were  small  towns  not  far  one  from  the  other, 
beyond  the  Jordan,  in  Decapolis. 

'  The  possession  is  plainly  affirmed  by  the  evangelist.  St.  Luke 
mentions  only  one,  having  the  more  violent  case  specially  in  view,  as  St. 
Chrysostom  remarks. 

"  The  sepulchres  were  often  deep  caves  in  rocks,  and  resembled 
chambers,  so  that  they  were  places  of  shelter  and  refuge. 

^  Literally,  "  very  difficult."     It  here  implies  uncontrollable,  ferocious. 

*  Without  imminent  danger. 

^  Or  what  hast  Thou  against  us?  The  Greek  phrase,  which  literally 
responds  to  the  ffebrew,  may  be  so  rendered.  It  is  a  customary  mode 
of  address  among  the  Eastern  nations,  the  meaning  of  which  is  modified 
by  the  circumstances  in  which  it  is  employed. 

"  The  name  which  was  in  the  manuscript  used  by  Chrysostom,  is  re- 
jected by  Griesbach  as  an  addition  to  the  text, 

'  These  terms  might  be  used  of  an  eminent  servant  of  God — a  prophet, 
whose  ministry  was  confirmed  by  miracles;  but  St.  Chrysostom  supposes 
that  they  are  used  in  the  strictest  sense,  the  demons  recognising  the 
Divinity  of  Christ,  which  others  think  they  merely  conjectured. 

^  The  fiends  felt  the  presence  of  Christ,  and  feared  that  they  were 
about  to  be  driven  into  the  abyss  before  the  time  allotted  for  condemned 
spirits  generally.  St.  Chrysostom  says,  they  feared  that  the  time  of  their 
punishment  was  at  hand.  Their  being  cast  out  from  heaven  is  a  great 
punishment,  but  is  to  be  followed  by  confinement  in  the  abyss. 

"  The  negation  is  not  in  the  common  Greek.    Mark  v.  1 1  ;  Luke  viii.  33. 

'°  The  demons  delight  in  evil  ;  but  their  power  of  hurting  is  under 
divine  control,  as  is  manifest  in  the  history  of  Job. 

"  The  motive  of  our  Lord  in  suffering  this,  may  have  been  to  render 
more  manifest  the  reality  of  demoniac  possessions,  since  swine  could  not 
be  supposed  spontaneously  to  rush  to  destruction,  or  to  act  from  a  dis- 
turbed imagination.  He  may  also  have  wished  to  let  us  see  how  often 
men  forego  spiritual  blessings  to  avoid  temporal  loss. 


84  THE    FOUR    GOSPELS. 

went  into  the  swine,'  and  behold,  the  whole  herd^^  ran  vio- 
lently down  a  steep  place  into  the  sea  ;  and  they  perished 
in  the  waters.^ 

33.  And  the  swineherds  fled  :*  and  coming  into  the  city, 
told  every  thing,^  and  concerning  them  that  had  been  pos- 
sessed by  the  devils.^ 

34.  And  behold,  the  whole  city'  went  out  to  meet  Jesus,® 
and  when  they  saw  Him,  they  besought  Him  that  He 
would  depart  from  their  coasts.^ 


'  G.  P.  "  Herd  of  swine."  The  Vulgate  reading  is  adopted  by 
Griesbach  and  Schott  on  the  authority  of  the  Vatican  and  Ephrem  manu- 
scripts, and  of  the  versions  generally.  There  were  many  spirits  in  the 
two  demoniacs,  as  appears  from  Mark.  Rosenm'uUer  remarks,  that  espe- 
cially in  summer,  if  one  of  a  herd  of  swine  be  agitated,  the  others  follow 
it  impetuously,  and  sometimes  plunge  themselves  into  water,  which  may 
chance  to  be  near  them. 

"^  G  P-  "of  swine."  These  words  are  suspected  by  Schott  to  have 
been  added.  They  are  wanting  in  three  valuable  manuscripts,  and  in 
the  versions  generally. 

^  The  destruction  of  these  animals  might  well  be  permitted  by  Christ, 
the  Lord  of  all  things.  No  one  can  justly  complain  of  losses  or  calami- 
ties decreed  by  Him,  to  whom  we  owe  everything,  and  whose  justice  we 
have  provoked  by  our  sins. 

*  The  Greek  may  be  rendered  literally  "  the  feeders,"  which  the  Vul- 
gate renders  pastores.  Filled  with  terror  at  what  they  had  seen,  they 
fled  into  the  city. 

*  Concerning  the  destruction  of  the  swine. 

*  Relating  their  wonderful  cure. 
''  The  vast  multitude  of  citizens. 

*  They  were  curious  to  behold  Him  who  had  done  such  wonders — 
whose  further  acts  they  dreaded. 

'  Terror  prevailed  over  them  so  far  as  to  determine  them  to  forego 
the  benefit  of  His  instructions  and  miraculous  powers.  They  feared 
the  loss  of  their  worldly  substance,  more  than  they  valued  the  blessings 
of  salvation.     Mark  v.  17  ;  Luke  viii.  37. 


•ST.   MATTHEW.  S5 


CHAPTER  IX. 

€/hrist  heals  the  paralytic  :  calls  Matthew :  cures  the  issue  of 
blood  :  raises  to  life  the  daughter  of  Jairus  :  gives  sight  to 
two  blind  men :  and  heals  a  dumb  man  possessed  by  the 
deviL 

1.  And  entering  into  a  boat,  He  passed  over  the  water, 
and  came  into  His  own  city.'' 

2.  Anfl  behold  they  brought  to  Him  a  paralytic  lying  on 
a  bed.  And  Jesus  seeing  their  faith,^  said  to  the  paralytic  ^ 
Be  of  good  heart,  son ;  thy  sins  are  forgiven  thee.* 

3.  And  behold  some  of  the  scribes  said  within  them- 
selves:  This  man  blasphemeth. 

4.  And  Jesus  seeing  their  thoughts,^  said:  Why  do  you 
think  evil  in  your  hearts  ? 

5.  Whether  is  it  easier  to  say :  Thy  sins  are  forgiven 
thee  :  or  to  say  :*  Arise  and  walk. 

6.  But  that  you  may  know  that  the  Son  of  man  hath 
power  on  earth  to  forgive  sins,  (then  saith  He  to  the  par- 
alytic,) Arise,  take  up  thy  bed,''  and  go  into  thy  house. 

'  Capharnaum,  where  he  ordinarily  dwelt. 

"  In  conferring  favors  God  has  regard  to  the  faith  and  prayers  of 
■others,  as  well  as  of  the  individual  on  whom  He  bestows  them.  The 
faith  of  this  man  was  great,  as  St.  Chrysostom  remarks,  since  otherwise 
he  would  not  have  submitted  to  be  brought,  and  let  down  before  Christ. 

°  The  afflicted  man  was  dejected.  He  was  probably  laboring  under  a 
paralysis  universalis,  which  induces  a  complete  impotence  of  the  limbs, 
{which  are  colorless,)  together  with  a  resolution  and  flaccidity  of  the  ten- 
dons and  muscles.     Bloomfield. 

*  Mark  ii.  3  ;  Luke  v.  18.  In  the  minds  of  the  Jews,  sickness  and 
.•sin  were  connected  as  effect  v/ith  cause.  Christ  gives  the  paralytic  the 
assurance  of  forgiveness,  and  thus  implicitly  gives  him  hope  of  relief 
irom  the  palsy. 

^  "  Showing  that  He  was  God  equal  to  the  Father,  He  reveals  and 
ananifests  their  secret  thoughts,  which,  through  fear  of  the  multitude, 
fthey  had  not  ventured  to  declare."     St.  Chrysostom. 

'  Effectually. 

'  The  bed  used  by  the  Jews  was  like  a  blanket,  which  it  was  easy  to 
ET^ll  up  aad  carry- 


86  THE    FOUR    GOSPELS. 

7.  And  he  arose,  and  went  into  his  house. 

8.  And  the  multitudes  seeing  it,  feared,^  and  glorified 
God,  who  gave  such  power  to  men.^ 

9.  And  when  Jesus  passed  on  from  thence,^  He  saw  a 
man  named  Matthew,  sitting  in  the  toll-house,  and  He  saith 
to  him  :  Follow  me.     And  he  rose  up  and  followed  Him.* 

10.  And  it  came  to  pass  as  He  was  sitting  at  table  in 
the  house,  behold  many  tax-gatherers  and  sinners  came, 
and  sat  down  with  Jesus  and  His  disciples. 

IJ.  And  the  Pharisees  seeing  it,  said  to  His  disciples: 
Why  doth  your  master  eat  with  tax-gatherers  and  sinners  t 

12.  But  Jesus  hearing  it,  said  :^  They  that  are  in  health 
need  not  a  physician,  but  they  that  are  ill. 

13,  Go  then,  and  learn  what  this  meaneth:  I  will  have 
mercy,  and  not  sacrifice  :^  for  I  am  not  come  to  call  the 
just,''  but  sinners.^ 


*  G.  P.  "  wondered."  The  Vulgate  reading  is  conformable  to  the  Alex- 
andrine and  Cambridge  manuscripts,  as  also  to  several  versions.  Schott 
admits  that  the  other  reading  may  be  a  gloss.  A  feeling  of  awe  seized 
them  when  they  beheld  the  miracle. 

^  Regarding  Christ  only  as  man,  they  gave  glory  to  God  for  vouch- 
safing to  him  so  extraordinary  a  power.  The  plural  number  is  often 
used,  when  one  of  a  multitude  is  intended.  This  enallage,  as  Bloomfield 
observes,  is  common  in  popular  phraseology.  "  It  was  no  small  matter 
that  He  was  regarded  as  the  greatest  of  men,  and  as  sent  by  God  :  for 
if  they  had  cherished  these  sentiments,  they  would  soon  have  advanced 
in  knowledge  so  as  to  recognise  Him  as  the  Son  of  God. "  St.  Chrysos- 
tom. 

'  Mark  ii.  14  ;  Luke  v.  97. 

*  This  was  not  done  without  previous  knowledge  of  Christ,  whose- 
miracles  were  celebrated. 

^  G.  P.  "  to  them."  This  addition  is  wanting  in  three  of  the  princi- 
pal manuscripts,  and  in  several  versions.  Schott  suspects  that  it  is. 
borrowed  from  the  parallel  passages  of  Mark  and  Luke. 

^  Osee  vi.  6  ;  Infra  xii.  7.  A  Hebraism  for :  I  prefer  mercy  to  sac- 
rifice. Kindness  and  compassion  exhibited  to  sinners  are  more  pleasing 
to  God  than  acts  of  religious  worship. 

'  1  Tim.  i.  15. 
G.  P.  "  To  repentance."     Griesbach  and  Schott  regard  these  words 
as  borrowed  from  Luke.    They  are  wanting  in  the  chief  manuscripts  and 


ST.    MATTHEW.  87 

14.  Then  the  disciples  of  John  came  to  Him,  saying: 
Why  do  we  and  the  Pharisees  fast  often,  but  Thy  disciples 
do  not  fast  ?^ 

15.  And  Jesus  said  to  them  :  Can  the  companions  of  the 
bridegroom^  mourn,  as  long  as  the  bridegroom  is  with 
them  ?^  But  the  days  will  come,  when  the  bridegroom  shall 
be  taken  aw^ay  from  them,  and  then  they  shall  fast. 

16.  And  nobody  putteth  a  piece  of  raw  cloth  to  an  old 
garment,  for  it  taketh  away  the  fulness  thereof  from  the 
garment,  and  a  greater  rent  is  made.* 

17.  Neither  do  they  put  new  wine  into  old  skins.^  Other- 
wise the  skins  burst,  and  the  wine  runneth  out ;  and  the 
skins  are  useless.  But  they  put  new  wine  into  new  skins : 
and  both  are  preserved. 

18.  As  he  was  speaking  these  things  to  them,  behold  a 
certain  ruler^  came   up,  and  adored  Him,^  saying :  Lord, 

'  Mark  ii.  18  ;  Luke  v.  33.  The  disciples  of  Christ  doubtless  ob- 
served the  fasts  common  to  the  Jews,  although  they  did  not  fast  often 
as  the  Pharisees. 

^  The  attendants  on  the  bridegroom — his  companions  during  the  nup- 
tial celebration.     John  had  called  Christ  the  bridegroom.     John  iii.  29. 

'  Fasting,  being  a  token  of  sorrow,  did  not  suit  the  joyful  occasiori. 

*  "  The  patch  being  of  undre.ssed  cloth,  shrinks  on  imbibing  wet,  and 
thereby  draws  up  with  it  something  of  the  old  material."  Bloomfield. 
St.  Chrysostom  says :  "  What  he  means  is  :  The  disciples  are  not  yet 
strong,  but  are  in  need  of  much  indulgence,  for  they  are  not  yet  reno- 
vated by  the  spirit."     In  loc. 

°  Skins  or  bags  were  used,  as  is  still  the  case  in  Asia.  When  new 
wine  fermented  in  old  skins,  these  not  being  easily  distended,  were  apt 
to  burst.  This,  however,  St.  Chrysostom  remarks,  does  not  arise  from 
the  wine,  or  from  the  skins  in  which  it  is  received,  but  from  the  haste 
of  those  who  put  it  in.  He  adds,  that  "  Christ  foretells  that  His  disciples 
will  hereafter  be  renewed  in  spirit ;  and  that  until  this  take  place,  no- 
thing austere,  or  burthensome,  should  be  enjoined  on  them."     In  loc. 

°  Chief  of  a  synagogue.  Mark.  v.  22;  Luke  viii.  41.  "  It  was  his 
business  to  read  the  Scriptures  to  the  people,  after  the  priests  and  Le- 
vites,  to  order  what  was  to  be  done  in  the  synagogues,  to  distribute  the 
offices  of  prayer,  and  the  reading  of  the  Scriptures,  for  which  he  re- 
ceived a  stipend."     Bloomfield. 

'  Although  the  original  term  may  be  understood  of  civil  respect,  it 
also  means  supreme  worship.  It  is  plain  that  the  ruler  believed  Him  to 
possess  power  to  call  the  dead  to  life. 


88  THE    FOUR    GOSPELS. 

my  daughter  is  even  now  dead  ;'  but  come,  lay  Thy  hand 
upon  her,  and  she  will  live. 

19.  And  Jesus  rising  up,  followed  him,^  with  His  disciples. 

20.  And  behold,  a  woman^  who  was  troubled  with  an 
issue  of  blood  twelve  years,  came  behind  Him,  and  touched 
the  tuft*  of  His  garment. 

21.  For  she  said  wituin  berself :  If  I  shall  touch  only  His 
garment  I  shall  be  healed.^ 

22.  But  Jesus  turning  and  seeing  her.  said  :  Be  of  good 
heart,  daughter,  thy  faith  hath  healed  thee.^  And  the 
woman  was  healed  from  that  hour.' 

23.  And  when  Jesus  was  come  into  the  house  of  the  ru- 
ler, and  saw  the  minstrels^  and  the  multitude  in  an  uproar,* 

24.  He  said  'J^  Retire,^^  for  the  girl  is  not  dead,^^  but  gl^e 
sleepeth.     And  they  jeered  at  him.^^ 

'  She  was  in  the  last  extremity  when  he  left  home,  so  that  he  judged 
her  now  dead.  He  had  even  been  assured  of  her  death  by  a  messenger. 
Luke  viii.  49. 

^  How  admirable  is  his  condescension  !     '  Mark  v.  25  ;  Luke  \iii.  43. 

*  Campbell  renders  it  "  tuft,"  and  describes  it  as  consisting  of  threads 
or  strings,  forming  a  tassel,  attached  to  the  corner,  or  wing  of  the  garment. 

^  It  was  a  mark  of  great  respect  to  kiss  the  extremity  of  the  robe  ; 
and  this  afflicted  woman  had  such  confidence  in  the  power  of  Christ, 
that  she  looked  for  her  cure,  in  case  she  could  but  touch  His  robe  with 
reverence.  She  believed  that  it  would  be  the  occasion  and  instrument 
of  her  recovery. 

"  Her  faith  in  the  power  of  Christ,  with  other  virtues,  especially  con- 
fidence and  humility,  prepared  her  for  the  cure  which  He  performed  in 
her  behalf.  It  is  not  unusual  to  ascribe  as  to  the  cause,  that  which  only 
was  a  disposition  for  an  effect  caused  by  higher  agency. 

'  From  that  time. 

*  Flute-players,  who  were  usually  employed  on  occasion  of  funerals. 

*  The  Greek  term  is  used  here  to  signify  the  noise  of  the  hired 
mourners.  It  is  hard  to  render  it  exactly.  "  Making  a  rout,"  is  too 
familiar. 

'°  G.  P.  "  To  them."  Griesbach  notes  that  this  is  wanting  in  some 
manuscripts. 

"  "  Give  place  "  is  not  so  clear  an  expression. 

"  She  was  dead,  but  was  not  to  remain  in  that  state;  for  which  reason 
she  is  said  to  sleep. 

"  "  Mocked  him  to  scorn  "  is  too  forcible  a  phrase.  They  laughed  at 
Him,  thinking  Him  grossly  mistaken. 


ST.    MATTHEW. 


89 


12 


25.  And  when  the  multitude  was  put  forth,i  He  went 
in,  and  took  her  by  the  hand :  and  the  maid  arose. 

26.  And  the  fame  hereof  went  abroad  into  all  that 
country. 

27.  And  as  Jesus  passed  from  thence,  there  followed  Him 
two  blind  men^  crying  out  and  saying :  Have  mercy  on  us, 
OSonofDavid.3 

28.  And  when  He  was  come  to  the  house,*  the  blind 
men  came  to  Him.  And  Jesus  saith  to  them  :  Do  you  be- 
lieve that  I  can  do  this  for  you  1'  They  say  to  Him  :  Yea, 
Lord. 

29.  Then  He  touched  their  eyes,  saying :  According  to 
your  faith,^  be  it  done  to  you. 

30.  And  their  eyes  were  opened,''  and  Jesus  strictly 
charged  them,^  saying :  See  that  no  man  know  this.* 

31.  But  they  going  out,  spread  His  fame  abroad  in  all 
that  country.^^ 

32.  And  when  these^^   were    gone   out,    behold    they 
brought  to  him  a  dumb  man,  possessed  with  a  devil. 


'  The  term  signifies  that  they  were  driven  forth,  which,  however, 
can  only  mean  that  they  were  induced  to  retire.  The  parents  of  the 
girl  remained. 

"^  Guided,  no  doubt,  by  others. 

'  The  Messiah  was  generally  understood  by  this  appellation,  since  He 
was  to  be  a  descendant  of  David. 

*  Christ  gave  them  no  relief  on  the  way,  in  order  to  teach  us  that  per- 
severance in  prayer  is  necessary  :  and,  as  St.  Chrysostom  observes, 
desiring  to  perform  the  miracle  privately. 

*  Lit.  "  To  you."     This  is  not  expressed  in  the  Greek. 

"  Their  belief  was  required  as  a  disposition  for  the  miracle  which  He 
performed. 

'  A  Hebrew  mode  of  expressing  that  they  saw. 

*  The  Greek  term  is  very  forcible.     It  implies  threats. 

'  Our  Lord  gave  this  injunction,  that  He  might  not  appear  to  display 
His  miraculous  works. 

'°  They  could  scarcely  repress  their  exultation  at  the  change  wrought 
in  them,  or  conceal  its  author. 

"  The  blind  men. 

"  Not  the  men  who  had  recovered  their  sight,  but  others. 


90 


THE    FOUR    GOSPELS. 


33.  And  after  the  devil  was  cast  out,i  ti^e  dumb  man 
spoke,  and  the  multitudes  wondered,  saying :  Never  was 
the  like  seen  in  Israel. 

34.  But  the  Pharisees  said :  By  the  prince  of  devils  He 
casteth  out  devils.^ 

35.  And  Jesus  went  about  all  the  cities,^  and  towns, 
teaching  in  their  synagogues,  and  preaching  the  gospel  of 
the  kingdom,  and  healing  every  disease*  and  every  infirm- 
ity.^ 

36.  And  seeing  the  multitudes,  He  had  compassion  on 
them :  because  they  were  harassed,^  and  lying  like  sheep 
that  have  no  shepherd. 

37.  Then  He  saith  to  His  disciples  :  The  harvest,  indeed, 
is  great,  but  the  laborers  are  few.'' 

38.  Pray  ye  therefore  the  Lord  of  the  harvest,  that  He 
send  forth  laborers  into  His  harvest. 


'  The  reality  of  the  possession  is  plainly  intimated.  Infra  xii.  22 ; 
Luke  xi.  14. 

^  The  fact  of  the  power  exercised  by  Christ  over  devils  was  obvious 
to  all,  and  admitted  even  by  the  Pharisees,  whose  malice  led  them  to 
ascribe  it  to  a  higher  demoniac  influence.  They  believed  that  there  was 
a  variety  of  ranks  and  powers  among  the  demons,  as  well  as  among  the 
angels,  which  is  conformable  to  Scripture. 

'  Mark  vi.  6. 

*  The  distinction  designed  here  may  be  between  chronic  diseases  and 
transient  infirmities.  Campbell  admires  the  simple  beauty  of  the  Vul- 
gate rendering  of  this  place,  and  admits  that  "  it  has,  in  many  places, 
more  of  that  beautiful  but  unadorned  simplicity  than  most  modern  trans- 
lations." 

*  G.  P.  "  among  the  people."  Griesbach  and  Schott  omit  these  words 
on  the  authority  of  four  of  the  chief  manuscripts,  and  of  the  versions 
generally. 

*  They  were  neglected  by  their  leaders,  and  left  exposed  to  every  evil. 
G.  P.  "  they  fainted."     The  Vulgate  reading  is  approved  of  by  the  same 
critics,  on  the  authority  of  nine  manuscripts  and  all  the  versions- 
Luke  x.  2.    The  sacred  teacher  is  often  likened  to  a  man  engaged  in 

agriculture. 


ST.    MATTHEW.  9«1 

CHAPTER  X. 
Christ  sends  His  twelve  apostles. 

1.  And  having  called  His  twelve  disciples^  together,  He 
gave  them  power  over  unclean  spirits,  to  cast  them  out,^ 
and  to  heal  all  manner  of  diseases,  and  all  manner  of 
infirmities.^ 

2.  And  the  names  of  the  twelve  apostles*  are  these  :'  The 
•first  Simon,  who  is  called  Peter,  and  Andrew  his  brother. 

3.  James  the  son  of  Zebedee,^  and  John  his  brother, 
Philip  and  Bartholomew,  Thomas,  and  Matthew  the  tax- 
gatherer,  and  James"  the  son  of  Alpheus,  and^  Thaddeus. 

4.  Simon  the  Chananean,^  and  Judas  Iscariot,i°  -^yho  also 
delivered  Him  up." 

'  The  twelve  who  were  specially  called  by  Christ,  are  here  styled  His 
disciples,  although  this  name  often  designates  the  multitudes  that  re- 
ceived His  doctrine. 

"  This  shows  that  Christ  positively  recognized  the  reality  of  these 
possessions. 

^  These  miraculous  powers  were  given  specially  to  the  apostles  for 
their  first  mission,  and  were  enjoyed  by  them  through  the  whole  course 
of  their  ministry,  although  only  exercised  on  extraordinary  occasions. 
They  are  not  inherent  in  the  sacred  ministry,  which  is  directed  to  the 
instruction  and  sanctification  of  men.  They  were  the  seals  of  the  original 
commission. 

*  Messengers. 

*  Simon  was  not  first  called  to  the  apostleship,  since  Andrew,  who 
presented  him  to  Christ,  was  called  at  the  same  time  :  but  he  is  styled 
"  the  first,  "  and  is  placed  at  the  head  of  all  the  lists,  because  he  was 
appointed  to  be  the  leader  :  "  The  first  of  all,  and  the  head,  is  an  illiter- 
ate man,  and  a  plebeian."     St  Chrysostom. 

"  Son  is  implied  in  the  Greek  definite  article  followed  by  the  genitive 
case. 

'  The  same  observation  applies  here. 

^  G.  P.  "  Lebbaeus  surnamed,  "  &c.  These  words  are  wanting  in 
several  manuscripts.  Schott  says  that  the  reading  fluctuates,  but  that  no 
change  should  be  made. 

*  P.  "  Canaanite  : "  which  corresponds  with  the  Vulgate.  Some 
read  "  Cananite,"  as  if  born  in  Cana  of  Galilee. 

'*  In  all  the  lists  Judas  is  named  last.  He  was  surnamed  from  his 
native  town,  which  is  thought  to  have  been  in  the  tribe  of  Ephraim, 
although  some  think  it  to  have  been  Kerioth  of  Juda.     Joshua  xv.  25. 

"  This  is  an  exact  version  of  the  Vulgate  and  text.     "  It  is  evident," 


92 


THE    FOUR    GOSPELS. 


5.  These  twelve  Jesus  sent,  commanding  them,  saying : 
Go  not  into  the  way  of  the  gentiles,  and  into  the  cities  of 
the  Samaritans  enter  not  :* 

6.  But  go  rather  to  the  lost  sheep  of  the  house  of  Israel.^ 

7.  And  going,  preach,  saying  ;  The  Kingdom  of  heaven 
is  at  hand. 

8.  Heal  the  sick,  raise  the  dead,^  cleanse  the  lepers,  cast 
out  devils  :*  freely^  you  have  received,  freely  give. 

9.  Do  not  possess  gold,  nor  silver,  nor  money^  in  your 
purses  f 

10.  Nor  script  for  your  journey,  nor  two  coats,^  nor  shoes, 
nor  a  stafT,^^  for  the  workman  is  worthy  of  his  meat." 

11.  And  into  whatsoever  city,  or  town,  you  shall  enter, 


says  Campbell,  "  that  in  this  the  Vulgate  has  adhered  more  closely  both 
to  the  letter  and  to  the  spirit  of  the  original,  than  the  other  versions." 

*  The  first  mission  of  the  apostles  was  confined  to  the  Jews. 

"^  Christ  declared  his  own  mission  in  the  same  terms.  The  Jews 
generally  are  here  designated  by  the  house  of  Israel. 

^  The  raising  of  the  dead  is  omitted  in  some  manuscripts,  as  in  that 
used  by  St.  Chrysostom. 

The  powers  granted  by  Christ,  show  his  divinity. 
Gratuitously.     It  is  simony  to  receive  any  recompense  for  the  exer- 
cise of  supernatural  powers. 

"  Brass."  In  this  first  mission,  Christ  wished  His  apostles  to  take 
no  care  to  furnish  themselves  with  means  of  support,  that  His  providence 
and  blessing  might  be  the  more  manifest. 

In  your  girdles.     These  were  large  and  hollow,  so  that  money  was 
usually  kept  in  them. 

*  A  travelling  bag. 

'  The  text  speaks  of  under  garments.  In  travelling  it  was  usual  to 
have  a  second  for  a  change. 

"  G.  P.  "  staves."  The  singular  number  is  found  in  the  Vatican  and 
Cambridge  manuscripts,  and  is  preferred  by  Griesbach  and  Schott.  It 
means  that  a  double  supply  of  these  things  should  not  be  sought.  These 
injunctions  cannot  be  rigorously  extended  to  missionaries  generally,  al- 
though disinterestedness  and  devout  confidence  in  God  should  character- 
ize all. 

There  is  an  implied  comparison  :  as  the  cultivator  of  the  land  is 
entitled  to  his  support,  while  laboring,  so  is  the  preacher  of  the  divine 
word  entitled  to  receive  his  support  from  those  in  whose  behalf  he  is 
employed. 


ST.   MATTHEW.  93 

inquire  what  worthy  man  is  in  it,  and  there  abide  till  you 
go  thence.^ 

12.  And  when  you  come  into  the  house,  salute  it,^  say- 
ing :  Peace^  be  to  this  house.* 

13.  And  if  that  house  be  worthy,  your  peace  shall  come 
upon  it ;  but  if  it  be  not  worthy,  your  peace  shall  return  to 
you.^ 

14.  And  whosoever  shall  not  receive  you,  nor  hear  your 
words,  going  forth  out  of  that  house,  or  city,  shake  off  the 
dust  from  your  feet.^ 

15.  Verily,  I  say  to  you,  it  shall  be  less  grievous' 
for  the  land  of  Sodom  and  Gomorrha  on  the  day  of  judg- 
ment, than  for  that  city. 

16.  Behold  I  send  you  as  sheep  in  the  midst  of  wolves:" 
Be  ye,  therefore,  wary  as  serpents,^  and  guileless  as  doves.^" 

17.  But  beware  of  men  :  For  they  will  deliver  you  up  in 
councils,^^  and  will  scourge  you  in  their  synagogues. ^^ 

18.  And  you  will  be  brought  before  governors  and  kings 


'  This  is  to  restrain  a  wandering  disposition.  The  missionary  should 
remain  contented  in  the  house  of  a  virtuous  man,  without  seeking  better 
accommodation  elsewhere.  When  a  change  of  dwelling  does  not  arise 
from  inconstancy,  or  a  love  of  our  own  ease,  it  is  not  reprehensible. 

*  ^J  hat  is,  those  who  dwell  in  it,  the  family. 

'  Peace,  as  understood  by  the  Jews,  comprised  all  blessings.  The 
words  are  wanting  in  many  manuscripts.  Campbell  and  Griesbach  think 
them  an  addition  to  the  text.     Schott  omits  them. 

^  This  salutation  is  still  prescribed  in  the  Ritual,  whenever  the  priest 
goes  to  administer  the  sacraments. 

^  The  prayer  for  blessings  will  be  heard.  God  blesses  him  who  utters 
it,  even  when  he  for  whom  it  is  offered  up  is  unworthy. 

•^  As  a  token  of  abhorrence  of  their  impiety.  St.  Chrysostom  takes 
it  to  denote  that  the  apostles  had  received  nothing  from  them,  although 
they  had  journeyed  far  for  their  benefit. 

'  The  punishment  will  be  less  difficult  to  be  endured. 

*  Weak  and  defenceless  in  the  midst  of  violent  enemies. 

'  Caution  is  recommended  after  the  manner  of  serpents,  whose  art  in 
escaping  danger  was  proverbial. 

'"  Lest  cunning  and  malice  should  appear  to  be  insinuated,  the  simplicity 
of  the  dove  is  proposed  for  imitation. 

"  "G.  P.  "to  the  councils." 

"  See  Acts  xxii.  19. 


94  THE    FOUR    GOSPELS. 

for  My  sake,  for   a  testimony^  to  them   and  to  the  gen- 
tiles : 

19.  But  when  they  shall  deliver  you  up,  be  not  anxious^ 
how  or  what  to  speak :  for  it  shall  be  given  you  in  that 
hour  what  to  speak.^ 

20.  For  It  is  not  you  that  speak,  but  the  Spirit  of  your 
Father  that  speaketh  in  you.* 

21.  The  brother  also  will  deliver  up  the  brother  to  death, 
and  the  father  the  son  ;  and  the  children  will  rise  up 
against  their  parents,  and  put  t^em  to  death.^ 

22.  And  you  will  be  hated  by  all  men  for  My  name's 
sake  :^  but  he  that  shall  persevere  unto  the  end,  he  shall 
be  saved.' 

23.  And  when  they  shall  persecute  you  in  this  city,  flee 
into  another  :^  Verily  I  say  to  you,  you  will  not  go  through 
alP  the  cities  of  Israel  till  the  Son  of  Man  come.^" 

'  To  bear  witness  to  Christ,  and  His  doctrine.  P.  "  against  them," 
is  justly  condemned  by  Campbell. 

^  The  Greek  term,  which  is  the  same  used  above,  ch.  vi.  25,  28,  31,  34, 
implies  anxiety.  It  does  not  exclude  the  due  preparation  for  a  successful 
defence. 

^  This  is  an  assurance  that  God  will  aid  His  servants  in  an  extraordi- 
nary manner,  when  it  is  necessary. 

*  In  such  circumstances  the  Holy  Ghost  speaks  by  the  mouth  of  the 
humble  confessors  of  Christ.  This  does  not  guarantee  as  inspired  all  that 
may  be  uttered  by  them  ;  but  implies  that  where  their  reliance  is  wholly  on 
God,  and  the  circumstance  requires  divine  interposition,  they  will  be  en- 
lightened and  moved  by  the  Holy  Spirit. 

*  Such  unnatural  scenes  actually  occurred  :  prejudice  stifling  the  affec- 
tions which  nature  inspired. 

^  The  early  Christians  were  objects  of  general  hatred,  and  were  desig- 
nated enemies  of  mankind,  as  is  seen  in  the  apologetical  works  of  Justin, 
Athenagoras,  and  TertuUian. 

'  V\'hoever  remains  constant  under  persecution  shall  be  saved. 

*  Flight  from  persecution  is  recommended,  wherever  duty  does  not 
bind  us  to  remain  at  our  post. 

'  Literally  :  "  complete." 

"  The  manifestation  of  Christ  by  the  destruction  of  the  faithless  city, 
may  be  understood  as  the  coming  of  the  Son  of  man.  The  apostles  had 
not  completed  their  mission  through  the  cities  of  Judea,  when  that  event 
took  place.  The  persecutions  of  the  Christians  by  the  Jews  were  inter- 
rupted by  this  severe  chastisement. 


ST.    MATTHEW.  95 

24.  The  disciple  is  not  above  the  master,  nor  the  ser- 
vant above  his  lord.^ 

25.  It  is  enough  for  the  disciple  that  he  be  as  his  mas- 
ter, and  the  servant  as  his  lord.  If  they  have  called  the 
master  of  the  house  Beelzebub,^  how  much  more  them  of 
his  household  ? 

26.  Therefore  fear  them  not  :^  for  nothing  is  covered 
that  shall  not  be  laid  open :  nor  hid  that  shall  not  be 
known.* 

27.  That  which  I  tell  you  in  the  dark,  speak  ye  in  the 
light  :^  and  that  which  you  hear  in  the  ear,^  preach  ye  on 
the  house-tops.' 

28.  And  fear  ye  not  them  that  kill  the  body,  and  are  not 
able  to  kill  the  soul  :^  but  rather  fear  Him  that  can  destroy 
both  body  and  soul  in  hell.^ 

29.  Are  not  two  sparrows  sold  for  a  penny  ?^°  and  not 
one  of  them  shall  fall  to  the  ground  without  your  Father." 

30.  But  the  very  hairs  of  your  head  are  all  numbered. ^^ 

'  This  proverbial  expression  should  reconcile  Christians  to  the  heaviest 
sufferings  for  their  Divine  Master. 

"^  Bloomfield  contends  that  it  should  be  read  as  in  most  Greek  manu- 
scripts, Beelzeboul.  Beelzebub  was  god  of  the  Accaronites.  4  Kings 
1.  2.,  and  means  Lord  of  files.  The  other  termination  was  adopted,  as 
Grotius  conjectures,  because  the  Greeks  had  no  names  ending  in  b.  It 
is  rendered  :  Lord  of  dung,  or  of  idolatry. 

^  Because  Christ  bore  much  more,  His  followers  must  not  fear  suffer- 
ings. 

*  The  secret  machinations  of  the  impious  shall  be  exposed  and  pun- 
ished in  the  divine  judgment. 

^  The  secret  teaching  of  Christ  must  be  proclaimed  aloud  to  the  world, 
despite  of  every  danger. 

"  In  a  whisper. 

''  The  roofs  in  Palestine  were  flat  and  low,  and  might  be  occasionally 
used  to  address  from  them  a  crowd. 

"  The  soul  is  immortal.  Persecutors  may  take  away  life,  but  cannot 
hurt,  in  any  way,  the  soul  of  the  martyr. 

*  By  casting  them  into  hell.     The  lost  soul  lives  for  ever  in  torments. 
'"  The  assarion  is  valued  at  a  cent  and  a  half- 

"  Without  the  will  of  your  Father. 

"  This  is  to  signify  that  nothing,  however  minute,  escapes  the  divine 
knowledge. 


96  THE    FOUR    GOSPELS. 

31.  Fear  not,  therefore  :  better  are  you^  than  many  spar- 
rows. 

32.  Every  one  therefore  that  shall  own  Me^  before 
men,  I  will  also  own  him^  before  My  Father  who  is  in 
heaven. 

33.  But  he  that  shall  deny  Me*  before  men,  I  will  also 
deny  him^  before  My  Father  who  is  in  heaven. 

34.  Think  not  that  I  came  to  send  peace  upon  earth.^ 
I  came  not  to  send  peace,  but  the  sword.'' 

35.  For  I  came  to  set  a  man  at  variance  with  his  father,^ 
and  the  daughter  with  her  mother,  and  the  daughter-in-law 
with  her  mother-in-law. 

36.  And  a  man's  enemies  will  be  those  of  his  own  house- 
hold.9 

37.  He  that  loveth  father  or  mother  more  than  Me,  is  not 
worthy  of  Me  ;  and  he  that  loveth  son  or  daughter  more 
than  Me,  is  not  worthy  of  Me.^° 


*  Of  more  value. 

"  Acknowledge  My  divinity  and  My  doctrine. 
'  Acknowledge  him  as  My  disciple. 

*  Deny  My  divinity  or  doctrine. 
'  Deny  that  he  is  My  disciple. 

*  "  Peace  be  to  you,"  was  the  usual  salutation  of  Christ  to  His  dis- 
ciples. "  My  peace  I  leave  you,  My  peace  1  give  you."  Yet  He  came 
not  to  proclaim  a  doctrine  which  would  meet  with  no  opposition. 

'  He  knew  that  the  sword  would  be  employed  against  His  followers. 
It  is  not  unusual  with  the  sacred  writers  to  speak  of  the  result  as  if  it 
were  the  end  intended. 

*  The  nearest  relations  became  opposed  to  each  other,  one  believing 
the  doctrine  of  Christ,  which  the  other  rejected  as  superstition.  The 
prophecy  of  Michcas  is  here  referred  to  by  our  Lord  :  "  The  son  dis- 
honoreth  the  father,  and  the  daughter  riseth  up  against  her  mother,  the 
daughter-in-law  against  her  mother-in-law,  and  a  man's  enemies  are  they 
of  his  own  household."     Mich.  vii.  6. 

*  The  greatest  enemies  to  our  salvation  are  oftentimes  those  of  our 
own  family  :  whose  influence  prevents  our  performance  of  what  is  ne- 
cessary for  our  salvation. 

'°  The  most  lawful  aflfections  must  be  subordinate  to  our  love  of 
God. 


ST.    MATTHEW.  97 

38.  And  he  that  taketh  not  up  his  cross,'  and  followeth^ 
after  Me,  is  not  worthy  of  Me. 

39.  He  that  findeth  his  life^  shall  lose  it  ;*  and  he  that 
shall  lose  his  life  for  Me,  shall  find  it.^ 

40.  He  that  receiveth  you,  receiveth  Me  :^  and  he  that 
receiveth  Me,  receiveth  Him  that  sent  Me.' 

41.  He  that  receiveth  a  prophet  in  the  name  of  a  pro- 
phet,® shall  receive  the  reward  of  a  prophet :  and  he  that 
receiveth  a  just  man  in  the  name  of  a  just  man,  shall  re- 
ceive the  reward  of  a  just  man. 

42.  And  M^hosoever  shall  give  to  drink  to  one  of  these 
little  ones^  a  cup  of  cold  water  only  in  the  name  of  a  dis- 
ciple,'" verily  I  say  to  you,  he  shall  not  lose  his  reward." 


*  The  cross  was  not  a  Jewish  instrument  of  punishment,  but  introduced 
among  them  by  the  Romans.  The  criminal  was  obliged  to  carry  it  to 
the  place  of  execution.  Christ  here  prophetically  alludes  to  His  own 
crucifixion,  and  indicates  the  hard  duty  incumbent  on  His  followers  to 
bear  even  an  ignominious  death  for  His  sake. 

^  The  negative  particle  is  understood,  as  is  often  the  case  when  it  has 
been  previously  expressed. 

'  He,  who  by  improper  means,  with  the  sacrifice  of  conscience,  se- 
cures to  himself  the  enjoyments  of  life.     Literally  :  "  He  that  saveth." 

*  He  shall  lose  a  better  life — the  true  life  of  the  soul — and  life  eternal. 
By  a  paronomasia,  life  is  used  in  different  senses.  The  Syriac,  Chaldaic, 
and  Greek  admit  this  twofold  meaning. 

°  He  who  loses  life  for  Christ — who  dies  in  tes'timony  of  divine  truth 
— shall  find  eternal  life. 

°  Thus  Christ  identifies  the  authority  of  His  apostles  with  His  own. 

''  As  man,  Christ  was  sent  by  the  Father.  As  He  was  sent,  so  He 
sent  the  apostles.     John  xx.  21. 

*  That  is,  as  such. 

'  His  disciples,  men  of  lowly  condition. 
'"  As  to  a  disciple. 

"  That  is,  he  shall  obtain  a  great  reward.    The  figure  litotes  is  used 
indirectly,  to  signify  the  greatness  of  the  recompense. 
7 


98  THE  FOUR   GOSPELS - 


CHAPTER  XI. 

John  sends  his  disciples  to  Christ.  Christ  upbraids  the  Jews 
with  their  unbelief.  He  invites  to  Him  those  who  are  heavi- 
ly burthened. 

1.  And  it  came  to  pass,  when  Jesus  had  done  commahd" 
ing  His  twelve  disciples,  He  passed  thence,  to  teach  and 
preach  in  their^  cities. 

2.  Now,  when  John  in  prison  had  heard  of  the  works  of 
Christ,  sending  two  of  his  disciples,  he  said  to  Him  : 

3.  Art  Thou  He  who  is  to  come,^  or  must  we  look  for 
another  P 

4.  And  Jesus  answering  said  to  them  :  Go  and  relate  tO' 
John  what  you  have  seen  and  heard.* 

5.  The  blind  see,  the  lame  walk,  the  lepers  are  cleansed, 
the  deaf  hear,  the  dead  rise  again,  the  poor  have  the  gos- 
pel preached  to  them.^ 


*  Not  the  cities  of  the  disciples,  but  of  the  Galileans,  in  whose  coun- 
try Christ  then  was.  In  the  Oriental  style  the  remote  antecedent  is 
often  referred  to. 

"^  "  He  that  cometh."  The  Jews  designated  the  Messiah  in  this  way. 
The  Psalmist  seems  'to  have  furnished  the  occasion  of  this  title.  Ps. 
cxvii.  26. 

^  This  question  does  not  imply  any  doubt  in  the  mind  of  John,  who  had 
borne  public  testimony  to  Christ.  It  was  intended  to  obtain  for  the  dis- 
ciples evidence  such  as  might  satisfy  them,  when  John  would  be  no 
longer  in  life.  "It  is  manifest,"  says  St.  Chrysostom,  "  that  John  sent 
not  on  account  of  any  doubt  which  he  entertained,  and  that  he  put  the 
question  not  from  ignorance  of  the  fact."  , 

*  Instead  of  answering  the  question  directly,  our  Lord  performed  in 
their  presence  such  miracles  as  were  to  mark  the  coming  of  the  Messiah, 
according  to  the  prediction  of  Isaiah  :  "  Then  shall  the  eyes  of  the  blind 
be  opened,  and  the  ears  of  the  deaf  shall  be  unstopped.  Then  shall  the  lame 
man  leap  as  a  hart,  and  the  tongue  of  the  dumb  shall  be  free."    Is.  xxxt.  5. 

This  fact  was  also  the  object  of  prophecy  :  "The  spirit  of  the  Lord 
is  upon  me,  because  the  Lord  hath  anointed  me :  He  hath  sent  me  to 
preach  to  the  meek,  to  heal  the  contrite  of  heart."  Is.  Ixi.  1.  See 
Luke  iv,  18. 


ST.    MATTHEW.  99 

6.  And  blessed  is  he  that  shall  not  be  scandalized' 
in  me. 

7.  And  when  they  had  departed,^  Jesus  began  to  speak  to 
the  multitudes  concerning  John  :  What  went  you  out  into 
the  desert  to  see  ?  a  reed  shaken  by  the  wind  P 

8.  But  what  went  you  out  to  see  ?  a  man  clothed  in  soft 
garments  ?*  Behold,  they  that  are  clothed  in  soft  garments 
are  in  the  palaces  of  kings. 

9.  But  what  went  you  out  to  see  ?  a  prophet  P  yea,  I  tell 
you,  and  more  than  a  prophet.^ 

10.  For  this  is  he  of  whom  it  is  written  :  "Behold  I  send 
My  angel  before  Thy  face,  who  shall  prepare  Thy  way  be- 
fore Thee."^ 

11.  Verily  I  say  to  you,  there  hath  not  risen  among  them 
that  are  born  of  women  one  greater  than  John  the  Bap- 
tist:^ yet  he  that  is  the  lesser  in  the  kingdom  of  heaven^  is 
greater  than  he. 

'  Who  shall  not  take  scandal,  that  is,  find  occasion  of  disbelief  and 
spiritual  ruin. 

*  To  avoid  all  appearance  of  flattery,  Christ  did  not  praise  John  till 
his  disciples  had  departed. 

'  By  asking  the  multitude  whether  they  had  gone  out  into  the  wilder- 
ness to  see  the  reeds  waving  beneath  the  winds,  Christ  excites  their 
attention,  and  commends  the  firmness  and  constancy  of  John.  He 
thereby  dissipates  all  doubts  that  might  arise  from  the  question  put  by 
the  disciples,  whether  he  persevered  in  the  testimony  which  he  had 
given  of  Christ. 

*  The  austerity  of  the  Baptist  is  here  insinuated. 

^  The  term  here  implies  an  inspired  teacher,  a  man  divinely  sent. 

*  John  was  more  than  an  ordinary  prophet,  since  he  yas  the  immedi- 
ate forerunner  of  Christ. 

'  The  words  are  slightly  different  in  the  prophet  Malachy :  "  Behold 
I  send  My  angel,  and  he  shall  prepare  the  way  before  My  face."  Mai. 
iii.  1.  Christ  may  be  understood  to  speak  in  Malachy,  or  God  the 
Father  may  be  considered  speaking  the  words  as  given  by  Matthew. 

^  Greater  prophet  than  John  had  not  arisen,  since  he  pointed  out  Christ, 
whom  other  prophets  saw  only  in  distant  vision. 

'  St.  Chrysostom  understands  this  of  Christ  Himself,  who  is  said  to  be 
lesser  "in  age  and  in  the  opinion  of  many."  Of  Him  John  said  :  "  He 
that  shall  come  after  me,  is  preferred  before  me  ;  because  He  was 
before  me."     John  i.  15. 


100  THE    FOUR    GOSPELS. 

12.  And  from  the  days  of  John  the  Baptist  until  now, 
the  kingdom  of  heaven  sufFereth  violence,^  and  the  violent 
bear  it  away. 2 

13.  For  all  the  prophets  and  the  law  prophesied^  until 
John.-^ 

14.  And  if  ye  will  receive  it,^  he  is  Elias  that  is  to  come.^ 

15.  He  that  hath  ears  to  hear  let  him  hear.'' 

16.  But  whereunto  shall  I  consider  this  generation  to  be 
like  P  It  is  like  to  children  sitting  in  the  market-place,*^ 
who  crying  to  their  companions,^" 

17.  Say  :  We  have  p  ped  ^  for  you,  and  ye  have  not 
danced:  we  have   lamented,^^  and  ye  have  not  mourned. ^^ 

18.  For  John  came  neither  eating  nor  drinking  :^*  and 
they  say  :  He  hath  a  devil.^^ 

'  Many,  enlightened  by  the  preaching  of  John,  sought  heaven  ardently, 
as  it  were  seizing  on  it  and  sacrificing  all  to  secure  it ;  whilst  others 
preferred  worldly  advantages.     Luke  xvi.  16. 

^  St.  Chrysostom  explains  it  of  all  who  approached  Christ  with  ear- 
nestness. 

^  Taught. 

^  John  closed  the  series  of  prophets  who  foretold  the  coming  of  Christ. 
0  ''  This  is  a  mode  of  affirming  what  the  hearers  are  known  to  be  unwil- 
ling to  admit :  "  If  j'ou  are  prepared  to  hear  it." 

•^  John  was  in  spirit  and  power  Elias.  Malachy  had  spoken  of  him 
under  this  name. 

'  This  formulary  was  proverbial,  and  directed  to  excite  attention. 

'  Shall  1  liken ! 

^  G-  P.  "  markets."  Campbell  sustains  the  reading  of  the  Vulgate, 
which  is  found  in  the  Ephrem  and  Cambridge  manuscripts,  and  in  many 
versions. 

"  Boys  were^  wont  to  divide  themselves  into  two  companies  ;  one  of 
which  played  on  the  flute  some  gay  tune,  whilst  the  others  danced;  or 
they  sang  some  mournful  ditty,  which  was  followed  by  funeral  cries  and 
lamentations  on  the  part  of  the  others.  Thus  the  Jews  were  not  con- 
verted by  the  austerity  of  John,  nor  won  by  the  familiarity  of  Christ. 

"  Played  on  the  flute,  as  at  a  wedding. 

"  San^  mournful  songs. 

"  You  have  not  struck  your  breasts,  as  mourners. 

"  Not  eating,  or  drinking,  as  other  men  :  not  living  after  the  usual 
manner  of  men,  since  his  food  was  locusts  and  wild  honey,  and  his  drink 
the  water  of  the  desert. 

^  Some  thought  he  must  be  possessed  by  a  demon. 


ST.    MATTHEW. 


101 


19.  The  Son  of  man  came  eating  and  drinking/  and  they 
say  :  Behold  a  man  that  is  a  glutton  and  a  wine-drinker,^ 
a  friend  of  tax-gatherers  and  sinners.^  And  wisdom  is  jus- 
tified by  her  children.* 

20.  Then  He  began  to  upbraid  the  cities,  wherein  the 
most  of  His  miracles  were  done,  because  they  had  not  done 
penance.^ 

21.  Wo  to  thee,  Corozain,  wo  to  thee,  Bethsaida  ;  for  if 
the  miracles  that  have  been  wrought  in  you  had  been 
wrought  in  Tyre  and  Sidon,^  they  had  long  ago  done  pen- 
ance in  sack-cloth  and  ashes. 

22.  But  I  say  to  you,  it  shall  be  less  grievous 
for  Tyre  and  Sidon  in  the  day  of  judgment,  than  for 
you. 

23.  And  thou,  Capharnaum,  shalt  thou  be  exalted  up  to 
heaven  V  thou  shalt  gro  down  even  unto  hell  :^  for  if  the 


'  Moderately,  that  is,  partaking  of  the  usual  nourishment  of  men. 

'^  There  was  no  ground  for  such  charges  :  but  the  malice  of  His 
enemies  prompted  them  to  censure  Christ. 

^  Christ  admitted  the  toll-gatherers  and  other  notorious  sinners  to  His 
familiarity,  in  order  to  win  them  to  virtue. 

*  The  wisdom  of  God  determined  that  John,  by  his  austerity,  and 
Christ  by  a  more  ordinary  manner  of  life,  should  concur  to  the  same  end  : 
namely,  to  invite  sinners  to  repentance.  The  truly  wise  acknowledged 
and  embraced  the  divine  economy,  which  left  unbelievers  without  excuse. 

*  I  retain  here  the  Rhemish  translation,  because  it  expresses  more  fully 
entire  conversion,  which  originates  in  compunction,  but  is  followed  by 
external  acts,  as  is  evident  from  the  next  verse. 

*  Sea  ports  of  the  Phoenicians — places  of  great  commerce  and  remark- 
able for  vice. 

'  G.  P.  "  Which  art  exalted  unto  heaven."  Five  notable  manuscripts, 
and  many  of  inferior  weight,  as  also  the  Memphitic  version,  read  as  the 
Vulgate.  Schott  conjectures  that  it  is  the  true  reading.  This  is  an 
hyperbolical  expression  to  signify  its  great  prosperity.  Its  situation  on 
the  borders  of  the  lake  afforded  it  great  advantages  for  fisheries  and 
mercantile  pursuits.  Some  understand  the  text  of  the  honor  and  blessing 
bestowed  on  it  by  the  presence  of  our  Lord. 

*  An  hyperbole,  signifying  to  be  reduced  to  the  lowest  extremity. 
The  prediction  was  partially  accomplished  in  the  war  of  Vespasian  ;  but 
it  is  literally  fulfilled  in  regard  to  such  of  the  inhabitants  as  died  impeni- 
tent. 


102 


THE    FOUR    GOSPELS. 


miracles  that  have  been  wrought  in  thee,  had  been  wrought 
in  Sodom,  perhaps^  it  would  have  endured  unto  this  day. 

24.  But  I  say  to  you,^  that  it  shall  be  less  grievous 
for  the  land  of  Sodom  in  the  day  of  judgment,  than  for 
thee. 

25.  At  that  time  Jesus  answering^  said  :  I  give  praise*  to 
Thee,  O  Father,  Lord  of  heaven  and  earth,  because^  Thou 
hast  hidden  these  things  from  the  wise  and  prudent,^  and 
revealed  them  to  little  ones.'' 

26.  Yea,  Father  ;  for  so  it  hath  seemed  good  in  Thy 
sight.^ 

27.  All  things  have  been  delivered  to  Me^  by  My  Fa- 
ther. And  no  one  but  the  Father  knoweth  the  Son  :^^ 
neither  doth  any  one  know  the  Father  but  the  Son,"  and 
he  to  whom  it  shall  please  the  Son  to  reveal  it.^^ 


'  This  does  not  imply  doubt.     It  might  be  rendered  :  "  certainly." 

^  The  singular  number  would  harmonize  better  with  the  context :  yet 
the  plural  was  found  in  the  manuscript  used  by  St.  Chrysostom,  and  in 
manuscripts  generally.     The  hearers  may  be  understood. 

^  This  does  not  always  suppose  a  question.  It  is  a  Hebrew  manner 
of  introducing  a  discourse. 

*  The  Greek  term  here  signifies  to  praise,  or  glorify. 

'"  This  is  a  Hebraism.  The  subject  of  thanksgiving  is  that  God  re- 
vealed to  little  ones  what  He  hid  from  the  wise  :  as  if  He  said  :  "  whilst 
Thou  hast  hidden  these  things  from  the  wise  and  intelligent,  Thou  hast 
revealed  them  to  little  ones."  "  Why  were  they  hidden  from  them ! "  asks 
St.  Chrysostom  :  "  hear  Paul,  who  says  :  '  Seeking  to  establish  their  own 
justice,  they  have  not  submitted  themselves  to  the  justice  of  God.' 
Rom.  X.  3.  Therefore  the  Scribes  and  Pharisees,  who  thought  them- 
selves wise  of  themselves,  fell  away  on  account  of  their  presumption." 

"  According  to  the  world. 

'  Persons  of  humble  condition,  unlearned,  simple. 

^  Such  has  been  Thy  good  pleasure. 
The  Greek  term  may  signify  the  communication  of  divine  knowledge, 
which  is  made  by  the  eternal  generation  of  the  Son. 
Perfectly  and  comprehensively. 

The  knowledge  which  men  had  of  God  was  very  imperfect,  until  He 
spoke  by  His  Son. 

^"^  The  revelation  made  by  the  Son  gives  true  knowledge,  which,  how- 
ever, in  this  mortal  life,  must  be  limited  and  imperfect. 


ST,    MATTHEW.  103 

28.  Come  to  me,  all  ye  that  labor,  and  are  burdened,^ 
and  I  will  refresh  you. 

29.  Take  up  My  yoke^  upon  you,  and  learn  of  Me,^  be- 
cause I  am  meek,  and  humble  of  heart :'  and  ye  shall  find 
rest  for  your  souls, 

•30.  For  My  yoke  is  sweet,*  and  My  burden  light.^ 


CHAPTER  XIL 

Christ  reproves  the  Pharisees.     He  shows  that  His  miracles 
are  not  performed  by  the  aid  of  Satan. 

1.  At  that  time  Jesus  went  through  the  corn'  on  the 
sabbath  :^  and  His  disciples,  being  hungry,  began  to  pluck 
the  ears,^  and  to  eat. 

2.  And  the  Pharisees  seeing  them,  said  to  Him  :  Behold 
Thy  disciples  do  that  which  it  is  not  lawful  to  do  on  the 
sabbath-days.  10 

3-  But  He  said  to  them  :  Have  you  not  read  what  David 
did  when  he  was  hungry,  and  they  that  were  with  him : 


^  "  All  ye  that  faint  under  the  yoke  and  the  burthen." — A  Catholic. 
As  animals  under  the  yoke,  and  carrying  a  great  load.  All  who  suffer 
the  miseries  of  life,  or  who  groan  under  the  weight  of  sin,  are  invited  to 
Christ  for  comfort  and  relief. 

^  This  is  an  apt  similitude  :  God  aids  us  to  bear  the  burden  of  His 
laws,  which  is  likened  to  a  yoke. 

^  Learn  all  my  doctrines  :  become  my  disciples. 

*  The  meekness  and  humility  of  Christ,  are  held  forth  as  inducements 
to  embrace  His  doctrine.  So  mild  a  teacher  should  be  heard  with  entire 
docility  and  confidence. 

^  Easy. 

°  The  restraints  and  burdens  of  the  Christian  law,  are  lightened  by  the 
grace  of  Christ.     The  yoke  imposed  by  the  Pharisees  was  insupportable. 

'  Mark  ii.  23.  Luke  vi.  L  There  were  paths  through  the  corn- 
fields. 

*  In  the  Greek  it  is  in  the  plural  number.  It  is  thought  to  mean  the 
days  of  rest  following  the  Paschal  festival. 

®  This  was  generally  permitted.     See  Deut.  xxiii.  16. 
"  They  regarded  it  as  a  servile  work,  like  reaping. 


104  THE    FOUR    GOSPELS. 

4.  How  he  entered  into  the  house  of  God,i  and  ate  "  the 
loaves  of  presence,"^  which  it  was  not  lawful  for  him  nor 
for  them  that  were  with  him  to  eat,  but  for  the  priests  only  ?3 

5.  Or  have  ye  not  read  in  the  law,"*  that  on  the  sabbath- 
days  the  priests  in  the  temple  break  the  sabbath,^  and  are 
without  blame  ? 

6.  But  I  tell  you  that  there  is  here  one  greater^  than  the 
temple. 

7.  And  if  ye  knew  what  this  meaneth  :  "  I  will  have 
mercy  and  not  sacrifice,"'  ye  would  never  have  con- 
demned the  innocent.^ 

8.  For  the  Son  of  man^  is  lord  even  of  the  sabbath. 

9.  And  when  He  had  passed  thence,  He  came  into  their 
synagogue. 

10.  And  behold  there  was  a  man  who  had  a  withered 
hand,^°  and  in  order  that  they  might  accuse  Him,^^  they 
questioned  Him,  saying :  Is  it  lawful  to  heal  on  the  sab- 
bath days  ?^2 

11.  But  He  said  to  them:  What  man  is  there  among 


'  The  tabernacle.     1.  Kings  xxi.  6. 

^  The  loaves  which  were  placed  before  the  ark. 

'  Lev.  xxiv.  9. 

••  Numb,  xxviii  9. 

*  The  priests  did  servile  works,  by  killing  the  victims  for  sacrifice  and 
by  other  necessary  labor. 

°  He  insinuates  His  own  Divinity.  The  neuter  gender  which  is  found 
in  some  manuscripts,  is  preferred  by  Schott.  There  is  here  something 
greater  than  the  temple.     It  is  a  delicate  way  of  referring  to  Himself. 

'  1  Kings  XV.  22.  Eccl.  iv.  17.  Osee  vi.  6.  Supra  ix.  13.  This 
passage  was  already  quoted  to  vindicate  the  familiarity  of  our  Lord 
towards  sinners. 

*  The  apostles  were  faultless  in  plucking  the  ears  of  corn. 

'  Christ  has  control  over  the  Sabbatical  observance,  which  is  a  mere 
ceremonial  law,  subordinate  to  the  higher  ends  of  religion. 

'°  Mark  iii.  1  ;  Luke  vi  6.  A  hand  in  a  state  of  atrophy,  so  that  no- 
thing there  could  be  converted  into  juice,  or  blood,  and  rigid,  so  as  to  be 
unable  to  move  the  nerves  and  muscles. 

Their  design  was  perverse.     They  sought  not  information,  but  a  pre- 
text to  accuse  Christ  of  disregarding  the  law. 

"  This  question  was  agitated  among  the  doctors  of  the  law. 


ST.    MATTHEW.  105 

you^  that  hath  one  sheep :  and  if  it  fall   into  a  pit  on  the 
sabbath-day,  will  he  not  take  hold  of  it  and  lift  it  up  ? 

12.  How  much  better  is  a  man  than  a  sheep?  There- 
fore it  is  lawful  to  do  a  good  deed  on  the  sabbath-days.^ 

13.  Then  he  saith  to  the  man:  Stretch  forth  thy  hand  ; 
and  he  stretched  it  forth,  and  it  became  sound^  even  as  the 
other. 

14.  And  the  Pharisees  going  out  held  a  consultation 
against  Him,  how  they  might  destroy  Him.* 

15.  But  Jesus  knowing  it,  retired  thence:^  and  many 
followed  Him,  and  He  healed  them  all. 

16.  And  He  charged  them  that  they  should  not  make 
Him  known.6 

17.  That  what  was  spoken  by  Isaiah  the  prophet,  might 
be  fulfilled,  when  he  saith  : 

18.  "Behold  My  Servant,  whom  I  have  chosen  :  My  be- 
loved, in  whom  My  soul  hath  been''  well  pleased.  I  will 
put  My  Spirit  upon  Him,  and  He  shall  announce  judgment 
to  the  gentiles.^ 

19.  He  shall  not  contend,  nor  cry  out,^  neither  shall  any 
man  hear  His  voice  in  the  streets. 

20.  The  bruised  reed  He  shall  not  break,  and  smoking 


^  Deut.  xxii.  4. 

^  By  a  familiar  example  Christ  shows  the  lawfulness  of  healing. 
Works  of  charity  are  most  suitable  to  days  consecrated  to  the  glory  of 
God. 

'  It  is  not  easy  to  express  in  English  the  restoring  of  the  hand,  as  ex- 
pressed in  the  Greek  text. 

*  From  the  miraculous  cure  the  Pharisees  take  occasion  to  devise  the 
death  of  Christ,  because  He  disregarded  their  false  scruples. 

^  To  teach  us  to  shun  danger  when  it  is  in  our  power. 

*  This  was  an  ordinary  charge  given  by  Christ,  rather  to  avoid  all 
appearance  of  ostentation,  than  to  court  concealment.  It  is  given  here 
as  a  proof  of  a  meek  spirit.  It  may  also  have  been  designed  to  avoid  irri- 
tating the  Pharisees,  whose  false  zeal  was  excited  by  His  miracles.  V.  14. 

'  "  I  am  well  pleased."     My  soul  is  often  put  for  the  person. 

*  That  is,  he  will  communicate  to  them  the  divine  law. 
'  In  strife. 


106 


THE    FOUR    GOSPELS. 


flax  He  shall  not  extinguish  :^  till  He  send  forth  the  judg- 
ment^ to  victory.^ 

21.  And  in  His  name  the  gentiles  shall  hope."* 

22.  Then  was  offered  to  Him  a  demoniac,  blind 
and  dumb,^  and  He  healed  him,^  so  that  he  spoke  and 
saw.' 

23.  And  all  the  multitudes  were  amazed,  and  said :  Is 
this  the  Son  of  David  ?^ 

24.  But  the  Pharisees  hearing  it,  said  :  This  man 
casteth  not  out  devils  but  by  Beelzebub  the  prince  of  the 
devils.^ 

25.  And  Jesus  knowing  their  thoughts,i°  said  to  them : 
Every  kingdom  divided  against  itself  shall  be  made  deso- 
late :  and  every  city  or  house  divided  against  itself  shall 
not  stand. ^^ 

26.  And  if  Satan  cast  out  Satan,  he  is  divided  against 
himself:  how  then  shall  his  kingdom  stand  ? 

27.  And  if  I  cast  out  devils  by  Beelzebub,  by  whom  do 


'  These  are  proverbial  expressions,  signifying  great  forbearance  and 
meekness. 

^  Justice — the  doctrine  and  law  of  Christ. 

^  To  conquer,  to  subdue  men,  and  make  them  captives  to  truth. 

■*  There  is  some  slight  variation  in  the  quotation,  as  above,  from  the 
original  text.     Isai.  xlii.  1. 

^  The  blindness  and  dumbness  seem  to  have  ensued  from  the  posses- 
sion. 

*  By  casting  out  the  devil. 

'  He  saw  and  spoke.  The  order  of  the  terms  corresponding  to  blind- 
ness and  dumbness  is  inverted. 

^  There  is  no  negation  in  the  Vulgate.  "  The  Syriac  and  most  of  the 
ancient  versions  agree  with  the  Vulgate.  Scott  observes  that  |U)ji't  is 
not  used  by  Matthew  to  interrogate  negatively.  He  might  have  added, 
nor  by  any  writer  of  the  New  Testament."  Campbell.  The  question 
implies  a  suspicion  that  Christ  was  the  son  of  David. 

*  Supra  ix.  34  ;  Mark  iii.  22 ;  Luke  xi.  15.  The  Pharisees  designate 
the  chief  demon  by  the  name  of  the  god  of  the  Accaronites. 

They  had  expressed  them,  but  not  in  the  hearing  of  Christ. 
These  were  proverbial  expressions. 


ST.    MATTHEW.  107 

your  children^  cast  them  out  P   Therefore  they  shall  be 
your  judges.3 

28.  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then  is 
the  kingdom  of  God  come  upon  you.* 

29.  Or  how  can  any  one  enter  into  the  strong  one's 
house,  and  rifle  his  goods,  unless  he  first  bind  the  strong 
one  ?  and  then  he  will  rifle  his  house.^ 

30.  He  that  is  not  with  Me,  is  against  Me  :^  and  he  that 
gathereth  not  with  Me,  scattereth.'' 

31.  Therefore  I  say  to  you  :  Every  sin  and  blasphemy^ 
shall  be  forgiven  to  men,^  but  the  blasphemy  of  the  Spirit^" 
shall  not  be  forgiven. ^^ 

'  Some  understand  this  of  the  Jewish  exorcists,  but  St.  Chrysostom 
refers  it  to  the  apostles. 

^  "  Observe  his  meekness :  for  He  does  not  say  :  My  disciples,  nor 
My  apostles,  but  your  children.  He  means  :  By  whom  do  the  apostles 
cast  them  out  ■?  For  already  they  had  cast  out  devils,  since  they  had  re- 
ceived the  power  from  Him  :  yet  the  Jews  did  not  accuse  them." 

'  St.  Chrysostom  thus  interprets  it :  "  Since  they  are  from  among 
you,  and  do  like  wonders  and  obey  and  follow  Me,  they  must  condemn 
those  who  say  and  do  the  contrary." 

^  From  His  miracles  wrought  by  divine  power,  Christ  justly  infers 
that  the  doctrine  which  he  proclaims,  is  from  God,  and  that  the  reign  of 
God,  so  long  foretold  and  expected,  had  commenced.     Luke  xi.  17. 

^  This  is  commonly  understood  of  a  strong  man  ;  but  the  Vulgate  says 
simply /ora'5,  and  the  Greek  has  the  article,  which  Campbell  thinks  de- 
termines it  to  signify  the  demon,  of  whom  Christ  was  speaking.  The 
house  is  the  person  possessed  ;  the  rifling  of  his  goods  is  the  restraining 
of  his  power  :  "  So  far  from  My  using  the  help  of  the  demon,  that  I  at- 
tack and  bind  him."     St.  Chrysostom. 

°  This  is  a  proverbial  expression,  and  like  several  others,  admits  of  a 
contrary  one  :  "  He  that  is  not  against  you,  is  for  you."  Luke  ix.  50. 
Both  are  true  in  different  circumstances.  The  application  of  the  proverb 
here  seems  to  be,  that  Christ  cannot  be  thought  to  act  through  demoniac 
influence,  because  the  exercise  of  His  power  is  directed  against  the  de- 
mons :  and  as  the  powers  of  Christ  and  the  demon  are  not  combined  for 
mutual  advantage,  they  must  be  considered  as  essentially  hostile. 

'  This  is  another  proverb,  directed  to  the  same  end. 

*  The  term  in  (Jreek  signifies  an  injurious  expression,  whether  directed 
against  God  or  men.  In  English  it  is  restricted  by  usage  to  profane  lan- 
guage disrespectful  to  the  Deity,  or  divine  mysteries,  or  to  glorified  Saints. 

'  Shall  be  open  to  forgiveness.     Mark  iii.  28.  29.     Luke  xii.  10. 

*°  Blasphemy  against  the  Holy  Spirit. 

"  Ordinarily.     It  is  not  easily  pardoned. 


108 


THE    FOUR    GOSPELS. 


32.  And  whosoever  shall  speak  against  the  Son  of  man,^ 
it  shall  be  forgiven  him  -."^  but  he  that  shall  speak  against 
the  Holy  Ghost,^  it  shall  not  be  forgiven  him,*  neither  in 
this  M^orld,  nor  in  the  world  to  come.^ 

33.  Either  make  the  tree  good,  and  its  fruit  good  :  or 
make  the  tree  evil,  and  its  fruit  evil  :^  for  by  the  fruit  the 
tree  is  known.'' 

34.  O  brood  of  vipers,^  how  can  ye  speak  good  things, 
whereas  ye  are  bad  P  for  out  of  the  abundance  of  the 
heart  the  mouth  speaketh.^" 

35.  A  good  man  out  of  a  good  store,^^  bringeth  forth  good 


In  his  human  nature  ;  of  His  human  actions  :  in  matters  wherein  ex- 
ternal appearances  may  mislead. 

*  Provided  he  repent  and  sue  for  pardon. 

'  As  the  Pharisees,  who  ascribe  to  demoniac  power  works  which  were 
evidently  divine.  "  If  you  allege,"  says  St.  Chrysostom,  "  that  you  do 
not  know  Me,  you  cannot  deny  that  you  know  Him,  and  that  to  cast  out 
demons,  and  perform  cures,  is  a  work  of  the  Holy  Spirit." 

*  On  account  of  the  great  malice  and  impiety  which  it  manifests.  This 
must  be  understood  of  the  ordinary  impenitence  of  such  sinners.  God 
pardons,  of  His  boundless  mercy,  all  who  repent. 

The  Fathers  gather  from  this  passage,  that  some  sins,  pardon  of  which 
has  not  been  obtained  during  life,  may  be  pardoned  after  death.  Rosen- 
miiller  denies  this  consequence,  and  Doederlin  maintains  that  the  phrase 
is  a  popular  mode  of  expressing  the  difficulty  of  pardon  ;  but  Bloomfield 
says  :  "  Against  the  above  interpretations  of  Rosenmiiller  and  Doederlin, 
I  must  enter  my  protest,  since  I  consider  them  as  curtailing  the  plain 
sense  of  Scripture." 

®  This  seems  to  be  here  applied  to  the  miracles  in  question.     It  is  a 
challenge  either  to  admit  the  power  by  which  they  are  performed  to  be 
divine,  as  the  works  are  manifestly  such  :  or  to  show  that  the  works  are 
evil  which  they  ascribe  to  the  aid  of  demons. 
'  This  proverb  is  brought  in  to  confirm  the  point. 

The  zeal  of  Christ  leads  Him  to  use  this  severe  rebuke.  His  pre- 
cursor had  employed  the  same  language. 

Bad  men  may  occasionally  utter  good  things,  either  affecting  piety, 
or  ingenuously  paying  homage  to  truth  :  but  when  they  speak  from  the 
promptings  of  their  corrupt  heart,  their  language  is  necessarily  bad. 

This  is  a  proverbial  expression.     Luke  vi.  45. 

G.  P.  "Of  the  heart."  This  reading  is  rejected  by  Griesbach, 
Campbell,  and  critics  generally.  "  The  words  tri^  xapSiaj  are  wanting  in 
so  many  MSS.,  even  those  of  the  greatest  note,  ancient  versions  and  com- 
mentators, that  they  cannot  be  regarded  as  authentic."     Campbell. 


ST.    MATTHEW.  109 

things:  and  a  bad  man  out  of  a  bad  store  bringeth  forth 
evil  things.^ 

36.  But  I  say  to  you,  that  every  idle  word^  that  men 
shall  speak,  they  shall  render  an  account  for  it  in  the  day 
of  judgment. 

37.  For  by  thy  M^ords  thou  shalt  be  justified,  and  by  thy 
words  thou  shalt  be  condemned.^ 

38.  Then  some  of  the  Scribes  and  Pharisees  ansvi'-ered* 
Him,  saying:  Master,  we  wish  to  see  a  sign  from  thee. 

39.  He  answering  said  to  them  :  A  wicked  and  adul- 
terous^ race  seeketh  a  sign,  and  a  sign  shall  not  be  given 
it,  but  the  sign  of  Jonas  the  prophet. 

40.  For  as  Jonas  was  in  the  whale's  belly^  three  days 
and  three  nights,  so  shall  the  Son  of  man  be  in  the  bosom 
of  the  earth  three  days  and  three  nights.'' 


'  These  are  proverbial  sayings,  easily  applied  to  the  subject. 

^  Since  even  an  incautious  or  useless  expression  shall  be  a  matter  of 
scrutiny,  and  punishment,  much  more  so  blasphemy  against  the  Divine 
Spirit.  Calmet  takes  the  terms  to  denote  a  profane  or  impious  speech. 
Bloomfield  thinks  that  an  idle  word  here  is  by  litotes  put  for  pernicious. 
St  Chrysostom  says,  that  by  an  idle  word  is  meant  one  which  is  unsuit- 
able, false,  sycophantic.  As  our  Lord  had  spoken  of  blasphemy,  he  may 
be  understood  still  to  speak  of  such  profane  language. 

^  Our  words  will  be  subjects  of  reward  or  condemnation.  Our  actions 
and  thoughts  will  also  be  subject  to  the  like  scrutiny. 

■•  Addressed  Him. 

^  An  unbelieving  race,  false  to  their  engagements  to  God.  Idolatry  is 
often  spoken  of  in  the  Old  I'estament  under  the  figure  of  adultery,  or  for- 
nication. Unbelief  is  here  branded  with  a  like  stigma.  Infra  xvi.  4. 
Luke  xi.  29.     1  Cor.  i.  22. 

*  Jon.  ii.  1.  It  is  not  certain  that  the  fish  was  the  whale  :  it  may  have 
been  a  sea  monster  of  much  larger  size.  Campbell  renders  it ;  "  the  sto- 
mach of  a  great  fish." 

'  The  Jews  were  accustomed  to  designate  the  periods  of  light  and 
darkness  in  this  manner,  which  is  equivalent  to  what  we  call  simply  three 
days.  Our  Lord  was  in  the  grave  from  sunset  on  Friday  till  Sunday  at 
break  of  day,  one  entire  day,  and  part  of  two  other  days.  By  the  figure 
synecdoche,  and  conformably  to  the  usual  mode  of  speaking,  a  part  of  the 
day  is  considered  as  the  whole  day,  so  that  three  days  are  counted,  which 
in  fecriptural  style,  are  called  three  days  and  three  nights.  Esther  or- 
dered a  fast  of  three  days,  night  and  day,  before  she  would  go  into  the 


no 


THE    FOITR   GOSPELS. 


41.  The  men  of  Ninive  shall  rise  in  judgment'  with  this 
generation,  and  shall  condemn  it  :^  because  they  did  pen- 
ance at  the  preaching  of  Jonas :  and  behold  more^  than 
Jonas  here. 

42.  The  queen  of  the  south*  shall  rise  in  judgment  with 
this  generation,  and  shall  condemn  it :  because  she  came 
from  the  ends  of  the  earth^  to  hear  the  wisdom  of  Solomon, 
and  behold  more  than  Solomon  here. 

43.  And  when  the  unclean  spirit  is  gone  out  of  a  man,^ 
he  walketh  through  dry  places,  seeking  rest,  and  findeth 
none. 

44.  Then  he  saith  :  I  will  return  into  my  house,  whence 
I  came  out.  And  coming,  he  findeth  it  empty,  swept  and 
garnished.'' 

45.  Then  he  goeth,  and  taketh  with  him  seven  other 
spirits,  more  wicked  than  himself,  and  they  enter  in,  and 
dwell  there,^  and  the  last  state  of  that  man  is  made  worse 
than  the  first.^     So  shall  it  be  also  to  this  wicked  race.^" 

king,  to  whom,  however,  she  presented  herself  on  the  third  day-  See 
Esther  iv.  1.  16.  A  man  is  said  neither  to  have  eaten  nor  drunk  for  three 
days,  or  three  nights,  although  he  ate  and  drank  on  the  third  day. 
1  Kings  XXX.  12.  13.  It  is  remarkable  that  only  this  evangelist  who 
wrote  for  the  Jews,  specifies  in  this  way  the  time  of  our  Lord's  abode  in 
the  sepulchre. 

*  At  the  judgment  seat.  ^  By  the  contrast  of  their  example. 

^  This  is  the  force  of  the  Greek  text  and  of  the  Latin  version,  both  of 
which  are  in  the  neuter  gender.  It  is  a  modest  way  of  indicating  His 
own  divinity,  as  if  He  said  :  "  something  greater  than  Jonas  is  here." 

*  Queen  of  Saba,  in  Arabia,  to  the  south  of  Judea. 

*  From  a  distant  place,  which  is  here  hyperbolically  designated. 

*  Our  Lord  here  speaks  of  the  deliverance  of  a  sinner  from  the  influ- 
ence of  a  demon  prompting  to  impurity. 

'  This  represents  the  state  of  a  converted  soul,  freed  from  sin  and 
adorned  with  virtue. 

^  The  return  of  the  demon  with  his  companions  can  only  take  place 
by  the  free  consent  of  the  individual,  who  is  often  assailed  by  grievous 
temptations  to  relapse. 

'  The  state  of  the  sinner  who  has  fallen  back  into  his  evil  ways,  is  more 
dangerous  than  that  of  one  who  had  not  abandoned  them.  The  abuse  of 
grace  provokes  the  heaviest  judgments  of  God. 

"  The  Jews  as  a  people  were  in  a  worse  condition  after  the  preaching 


ST.   MATTHEW.  IIS 

46.  As  He  was  yet  speaking  to  the  multitudes,  behold 
His  mother  and  his  brethren^  stood  without,  seeking  to 
speak  to  Him. 

47.  And  one  said  to  Him  :  Behold  Thy  mother  and  Thy 
brethren  stand  without,  seeking^  Thee. 

48.  But  He  answering  him  that  told  Him,  said  :  Who  is 
My  mother,  and  who  are  My  brethren  ? 

49.  And  stretching  forth  His  hand  towards  His  disciplesr 
He  said :  Behold  My  mother  and  My  brethren.^ 

50.  For  whosoever  shall  do  the  will  of  My  Father,  who 
is  in  heaven,  He  is  My  brother,  and  sister,  and  mother. 


CHAPTER  XIII. 

Parables  of  the  sower  and  the  cockle  :  the  mustard  seed,  6fx:, 

1.  The  same  day  Jesus  going  out  of  the  house,  sat  by  the 
sea  side. 

2.  And  great  multitudes  were  gathered  togetfier  unto 
Him,*  so  that  He  went  up  into  a  boat,  and  sat:  and  all  the 
multitude  stood  on  the  shore. 

3.  And  He  spoke  to  them  many  things  in  parables,^  say- 
ing :  Behold  the  sower  went  forth  to  sow. 


and  miracles  of  Christ  than  before,  since  they  abused  the  grace  which  had 
been  given  them. 

'  Cousins  and  other  relations  were  so  styled.  "  It  is  almost  too  well 
known,"  says  Campbell,  "  to  need  being  mentioned,  that  in  the  Hebrew 
idiom,  near  relations,  such  as  nephews  and  cousins,  are  often  styled 
brothers.     The  Old  Testament  abounds  with  examples." 

"^  G.  P.  "  Desiring  to  speak  with  thee."  Griesbach  puts  the  Vulgate 
reading  in  the  margin. 

'  Christ  wished  to  teach  all,  that  private  and  family  attachments,  how- 
ever just,  did  not  withdraw  Him  from  the  great  work  of  instructing  men, 
and  leading  them  to  salvation. 

*  Mark  iv.  1.     Luke  viii.  4. 

*  A  parable  here  denotes  a  narrative  intended  to  illustrate  some  truth  by 
comparison.    The  present  one  is  taken  from  a  familiar  occurrence. 


112  THE    FOUR    GOSPELS. 

4.  And  whilst  he  sowed,  some^  fell  by  the  way-side,^  and 
the  birds  of  the  air  came  and  ate  them  up. 

5.  And  some  fell  upon  stony  ground,  where  they  had  not 
much  earth  :  and  they  sprouted  immediately ,3  because  they 
had  no  depth  of  soil ; 

6.  And  when  the  sun  was  up,  they  were  scorched  :  and 
because  they  had  not  root,  they  withered  away. 

7.  And  some  fell  among  thorns :  and  the  thorns  grew  up, 
and  choked  them. 

8.  And  some  fell  upon  good  ground :  and  they  brought 
forth  fruit,  some  a  hundred  fold,  some  sixty  fold,  and  some 
thirty  fold.* 

9.  He  that  hath  ears  to  hear,  let  him  hear.^ 

10.  And  His  disciples  came  and  said  to  Him :  Why 
speakest  Thou  to  them  in  parables  ?^ 

11.  He  answered  and  said  to  them  :  Because  to  you  it  is 
given^  to  know  the  mysteries^  of  the  kingdom  of  heaven : 
but  to  them  it  is  not  given.^ 

12.  For  to  him  that  hath,i°  there  shall  be  given,  and  he 


'  Seeds. 

"^  There  were,  as  we  have  already  remarked,  foot-paths  through  the 
corn-fields  in  Palestine. 

*  In  November,  the  seed-time  in  Palestine,  the  sky  is  covered  with 
clouds,  and  the  seed  springs  up  :  but  when  the  power  of  the  sun  increases 
what  has  not  depth  of  soil,  outgrows  its  strength.  I  have  adopted  the 
word  sprouted  from  "  a  Catholic." 

*  The  soil  of  Palestine  was  formerly  very  fertile. 
'  This  is  to  awake  attention. 

'  The  parable,  without  its  application,  was  enigmatical  and  obscure. 
'  God  distributes  His  gifts  to  whom  He  pleases,  according  to  the  coun- 
sels of  His  wisdom. 

*  The  divine  doctrines,  which  are  hidden  from  unbelievers. 

*  The  gifts  of  God  are  withheld  according  to  His  decrees,  which,  al- 
though often  unsearchable,  are  never  unjust. 

"  Infra  xxv.  29.  The  man  who  has  received  great  gifts  from  God,  and 
uses  them  well,  is  rewarded  with  an  increase  :  whilst  he  who  neglects 
to  employ  the  smaller  measure  of  grace  given  him,  forfeits  it,  and  is 
abandoned  to  the  obstinacy  of  his  own  heart  :  "  not  that  God  takes  any 
thing  from  him,  but  He  withholds  from  him  His  gifts."  St.  Chrysostom 
in  ioc.  hom.  xlv. 


ST.    MATTHEW.  113 

shall  abound  :  but  from  him  that  hath  not,  shall  be  taken 
away  that  also  which  he  hath.^ 

13.  Therefore  do  I  speak  to  them  in  parables,^  because 
seeing  they  see  not,^  and  hearing  they  hear  not,  neither  do 
they  understand.* 

14.  And  in  them  is  fulfilled  the  prophecy  of  Isaiah,^  who 
saith :  "  Hearing  ye  will  hear,  and  ye  will  not  under- 
stand :  and  seeing  ye  will  see,  and  ye  will  not  perceive. 

15.  For  the  heart  of  this  people  is  grown  gross,^  and 
with  their  ears  they  are  dull  of  hearing,  and  their  eyes 
they  have  shut  :  lest,  at  any  time,  they  should  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with 
their  heart,  and  be  converted,  and  I  should  heal  them." 

16.  But  blessed  are  your  eyes,  because  they  see,  and 
your  ears,  because  they  hear.'' 

17.  For,  verily  I  say  to  you,  many  prophets  and  just  men 
have  desired  to  see  the  things  that  ye  see,  and  have  not 
seen  them,  and  to  hear  the  things  that  ye  hear,  and  have 
not  heard  them.^ 

18.  Hear  ye  therefore  the  parable^  of  the  sower. 

19.  When  any  one  heareth  the  word  of  the  kingdom,  and 
understandeth  it  not,  the  wicked  one^''  cometh,  and  snatch- 


'  Their  abuse  of  grace  provoked  reserve  on  the  part  of  our  Lord. 
"  They  are  as  persons  who,  vi'ith  their  eyes  open,  perceive  not  the  ob- 
jects before  them. 

'  The  blindness  of  the  mind  is  wonderful. 

*  Their  ears  are  open,  but  they  distinguish  not  the  sounds  that  strike 
on  them,  much  less  do  they  penetrate  the  meaning.  ^ 

^  Isai.  vi.  9.  Mark  iv.  12.  Luke  viii.  10.  John  xii.  40.  Act  xxviii. 
26.     Rom.  xi.  8. 

®  The  grossness  of  their  carnal  appetite,  and  the  wilful  blinding  of 
themselves  to  truth,  are  the  causes  of  their  slowness  to  understand  and 
embrace  what  appertains  to  their  salvation. 

'  The  gift  of  docility  to  the  divine  teaching,  and  insight  into  the  mys- 
teries of  religion,  is  a  great  grace  which  renders  the  soul  truly  blessed. 

*  Luke  X.  24.  The  prophets  and  other  just  men  of  the  ancient  dispen- 
sation to  whom  the  coming  of  the  Messiah  was  revealed,  sighed  for  the 
auspicious  event,  and  longed  to  witness  His  manifestation. 

"  The  application  of  the  parable.  '"  The  devil. 

8 


114 


THE    FOUR    GOSPELS. 


eth  away  that  which  was  sown  in  his  heart :   this  is  he 
that  received  the  seed  by  the  way  side.^ 

20.  And  he  that  received  the  seed  upon  stony  ground : 
this  is  he  that  heareth  the  word,  and  immediately  receiveth 
it  with  joy. 

21.  Yet  hath  he  not  root  in  himself,  but  he  is  only  for  a 
time  :  and  when  tribulation  and  persecution  arise  on  ac- 
count of  the  word,  he  is  presently  scandalized. ^ 

22.  And  he  that  received  the  seed  among  thorns,  is  he 
that  heareth  the  word,  and  the  care  of  this  world  and  the 
deceitfulness  of  riches  choke  up  the  word,  and  he  becometh 
fruitless. 

23.  But  he  that  received  the  seed  upon  good  ground : 
this  is  he  that  heareth  the  word,  and  understandeth.  and 
beareth  fruit,  and  yieldeth,  the  one  a  hundred  fold,  and 
another  sixty,  and  another  thirty.^ 

24.  Another  parable  He  proposed  to  them,  saying :  The 
kingdom  of  heaven  is  likened  to  a  man  who  sowed  good 
seed  in  his  field.* 

25.  But  while  the  men  were  asleep,^  his  enemy  came 
and  oversowed  cockle^  among  the  wheat,  and  went  his  way. 

26.  And  when  the  blade  was  sprung  up,  and  had  brought 
forth  fruit,  then  appeared  also  the  cockle. 

^  The  man  is  likened  to  the  field  which  is  soAvn- 

"  He  stumbles  and  falls :  his  spiritual  ruin  is  accomplished. 

^  The  fruits  are  different  in  degree,  according  to  the  measure  of  grace, 

and  the  zeal  with  which  each  one  corresponds  with  the  grace  given  him. 

St.  Jerom  says  that  in  virgins  the  divine  seed  produces  a  hundred  fold,  in 

widows  who  preserve  continency  sixty  fold,  in  married  people  who  live 

blamelessly,  thirty  fold. 

*  Mark  iv.  26. 

*  This  circumstance  is  introduced  to  account  for  the  opportunity  af- 
forded to  the  enemy,  whilst  the  men  in  the  employment  of  the  owner 
were  asleep.  It  may  be  applied  to  mark  the  negligence  of  those  who 
should  watch  for  the  interests  of  religion. 

Campbell  contends  that  darnel  expresses  more  accurately  the  origi- 
nal term.  It  was  a  weed  resembling  wheat,  from  which  it  could  only 
be  distinguished  when  the  wheat  was  putting  forth  the  ear.  "  A  Catho- 
lic "  adopts  the  original  term  zizan. 


ST.    MATTHEW.  115 

2T.  And  the  servants  of  the  master  of  the  house  coming 
said  to  him :  Sir,  didst  thou  not  sow  good  seed  in  thy  field? 
Whence  then  hath  it  cockle  ? 

28.  And  he  said  to  them  :  An  enemy  hath  done  this. 
And  the  servants  said  to  him :  Wilt  thou  that  we  go  and 
gather  it  up  ? 

29.  And  he  said  :  No,  lest  perhaps  gathering  up  the 
cockle,  you  root  up  the  wheat  also  together  with  it. 

30.  Let  both  grow  until  the  harvest,  and  in  the  time  of 
the  harvest  I  will  say  to  the  reapers  :  Gather  up  first  the 
cockle,  and  bind  it  in  bundles  to  burn,  but  the  wheat  gath- 
er ye  into  my  barn.^ 

.31.  Another  parable  He  proposed  to  them,^  saying:  The 
kingdom  of  heaven  is  like  to  a  grain  of  mustard  seed,  which 
a  man  took  and  sowed  in  his  field. 

32.  Which  is  the  least  indeed  of  all  seeds  :^  but  when  it 
is  grown  up,  it  is  greater  than  all  shrubs,  and  becometh 
a  tree,*  so  that  the  birds  of  the  air  come  and  dwell  in  the 
branches  thereof. 

33.  Another  parable  He  spoke  to  them :  The  kingdom 


'  This  parable  serves  to  show  why  evils  are  tolerated  in  the  world, 
and  in  the  Church.  "  Room  is  left  for  repentance,  and  we  are  warned 
not  to  cut  off  our  brother  hastily  from  the  communion  of  the  Church, 
for  it  may  be  that  he  who  now  is  led  astray  by  a  false  dogma,  will  soon 
repent,  and  become  the  advocate  of  the  truth."  St.  Jerom-  God  bears 
with  the  wicked,  lest  the  opportunity  of  exercising  patience,  zeal,  and 
other  virtues  should  be  taken  from  the  just :  but  the  time  of  retribution 
will  at  length  arrive. 

"  Mark  iv.  31.     Luke  xiii.  19. 

'  This  is  understood  of  all  garden  seeds  known  in  Judea  at  that  time. 
"  The  preaching  of  the  gospel  is  the  least  of  human  studies  :  for  he  who 
proclaims  that  a  God-man  died,  and  who  presents  the  scandal  of  the 
cross  to  men,  is  not  likely  to  gain  hearers.  Compare  this  doctrine  with 
the  maxims  of  the  philosophers,  and  with  their  books  in  which  the  splen- 
dor of  eloquence  and  the  art  of  composition  are  united,  and  you  will  see 
how  much  smaller  than  other  seeds  is  the  seed  of  the  gospel. "   St.  Jerom. 

*  "  There  was  a  species  of  sinapi,  or  at  least  what  the  orientals  compre- 
hended under  that  name,  which  rose  to  the  size  of  a  tree."  Campbell, 
In  the  East  this  lofty  spreading  shrub  is  still  seen. 


116  THE    FOUR    GOSPELS. 

of  heaven  is  like  to  leaven,  which  a  woman  took  and 
hid  in  three  me£isures  of  meal,  until  the  whole  was 
leavened.^ 

34.  All  these  things  Jesus  spake  to  the  multitudes  in 
parables :  and  without  parables  He  did  not  speak  to 
them. 

35.  That  what  was  spoken  by  the  prophet  might  be  ful- 
filled, when  he  saith  :  "  I  will  open  my  mouth  in  parables, 
I  will  utter  things  hidden  from  the  foundation  of  the 
world!  "2 

36.  Then,3  having  sent  away  the  multitudes.  He*  came 
into  the  house,^  and  His  disciples  came  to  Him,  saying  : 
Explain  to  us  the  parable  of  the  cockle  of  the  field. 

37.  He  answering  said  to  them  :  He  that  soweth  the 
good  seed  is  the  Son  of  man. 

38.  And  the  field  is  the  world.  And  the  good  seed  are 
the  children  of  the  kingdom.^  And  the  cockle  are  the  chil- 
dren of  the  wicked  one. 

39.  And  the  enemy,  that  sowed  them,  is  the  devil :  But 
the  harvest  is  the  end  of  the  world :''  and  the  reapers  are 
the  angels. 

40.  As,  then,  cockle  is  gathered  up,  and  burnt  in  the  fire, 
so  will  it  be  at  the  end  of  the  world. 

41.  The  Son  of  man  will  send  His  angels,  and  they  will 


'  Luke  xiii.  21.  The  divine  doctrine,  like  leaven,  is  to  pervade  the 
whole  mass  of  mankind.  It  is  to  be  preached  to  all  nations,  to  the  end 
of  time.  "  This  woman  appears  to  me,"  says  St.  Jerom,  "  to  denote 
the  apostolic  preaching,  or  the  Church  which  is  gathered  from  various 
nations." 

^  The  evangelist  quotes  the  sense,  rather  than  the  words  of  the  psalm- 
ist.    Ps.  Ixxvii.  2. 

^  Mark  iv.  34. 

*  G.  P.  "Jesus."  The  name  is  not  expressed  in  two  of  the  chief 
manuscripts.     Schott  rejects  it. 

In  which  He  lodged  at  Capharnaum. 

The  children  of  God  are  the  fruits  of  the  divine  word,  which  they 
receive  with  faith. 

'  Apoc.  xiv.  15. 


ST.   MATTHEW.  117 

gather  out  of  His  kingdom  all  scandals,  and  them  that  work 
iniquity.^ 

42.  And  will  cast  them  into  the  furnace  of  fire  :  there 
■shall  be  the  weeping  and  the  gnashing  of  teeth. 

43.  Then  shall  the  just  shine  as  the  sun  in  the  kingdom 
of  their  Father.^     He  that  hath  ears  to  hear,  let  him  hear. 

44.  The  kingdom  of  heaven  is  like  to  a  treasure  hidden 
in  a  field :  which  a  man  having  found,  covered  it  up,^  and 
for  joy  thereof  goeth  and  selleth  all  that  he  hath,  and  buy- 
«th  that  field.* 

45.  Again,  the  kingdom  of  heaven  is  like  to  a  merchant,^ 
seeking  good  pearls  : 

46.  Who,  when  he  had  found  one^  pearl  of  great  price, 
went  his  way,  and  sold  all  that  he  had,  and  bought  it. 

47.  Again,  the  kingdom  of  heaven  is  like  to  a  net  cast 
into  the  sea,  and  gathering  together  of  all  kinds  of  fishes  : 

48.  Which,  when  it  was  filled,  they  drew  out,  and  sitting 
by  the  shore,  they  chose  out  the  good  into  vessels,  but  the 
bad''  they  cast  forth. 

49.  So  shall  it  be  at  the  end  of  the  world.  The  angels 
will  go  out,  and  will  separate  the  wicked  from  among  the 
just. 

50.  And  will  cast  them  into  the  furnace  of  fire :  there 
shall  be  the  weeping  and  the  gnashing  of  teeth. 

'  Until  the  end  of  time  scandals  will  exist,  the  fruits  of  the  human 
passions,  despite  of  the  watchfulness  and  zeal  of  faithful  ministers  of 
Christ.  Heresies  also  will  continue  to  annoy  the  Church,. whose  doc- 
trine, nevertheless,  will  be  preserved  in  its  original  integrity. 

*  Wisdom  iii.  7.     Dan.  xii.  3. 

^  Lest  the  owner  of  the  field  should  find  it  in  his  possession,  and 
claim  it. 

^  The  justice  of  this  act  is  not  here  canvassed  :  but  the  care  and  dili- 
gence of  the  finder  of  the  treasure  are  placed  before  us,  that  we  may 
spare  no  pains  or  sacrifice  to  secure  the  blessings  of  salvation. 

^  A  travelling  trader. 

*  "  The  most  precious  pearl  is  the  knowledge  of  the  Saviour,  and 
the  mystery  of  His  passion,  and  the  secret  of  His  resurrection."  St. 
Jerom. 

''  The  refiise.   The  Church  at  present  contains  the  wicked  with  the  just. 


118 


THE   FOUR    GOSPELS. 


51.  Have^  ye  understood  all  these  things?  They  say  to 
Him  :  yes. 

52.  He  said  to  them :  Therefore  every  scribe^  instructed 
in  the  kingdom  of  heaven  is  like  to  a  householder,^  who 
bringeth  forth  out  of  his  stores  new  things  and  old. 

53.  And  it  came  to  pass,  that  when  Jesus  had  finished 
these  parables,  He  passed  thence. 

54.  And  coming  into  his  own  country,*  He  taught  them 
in  their  synagogues,  so  that  they  wondered,  and  said : 
Whence  hath  this  man^  this  wisdom  and  miracles  ? 

55.  Is  not  this  the  son  of  the  carpenter  ?^  Is  not  His  mo- 
ther called  Mary,  and  His  brethren  James  and  Joseph,  and 
Simon,  and  Jude  :^ 

56.  And  His  sisters  are  they  not  all  with  us  1  Whence 
therefore  hath  He  all  these  things  ? 

57.  And  they  were  scandalized^  in  Him.^     But  Jesus  said 


'  G.  P.  "Jesus  saith  unto  them."  These  words  are  suspected  by 
Schott,  not  being  found  in  the  best  manuscripts. 

*  Christ  here  speaks  of  a  teacher  under  the  new  dispensation. 

^  The  two  words  commonly  rendered  "  a  man  a  householder,"  simply 
mean  a  householder,  it  being  a  Greek  idiom  to  employ  man  before  the 
other  noun. 

*  Nazareth. 

*  The  noun  is  not  expressed  in  the  text. 

*  John  vi.  42. 

These  were  cousins  of  our  Lord,  called  brethren,  according  to  He- 
brew usage.  James  and  Joseph  were  the  sons  of  Mary,  Matt,  xxvii.  56, 
who  was  sister  of  the  mother  of  our  Lord,  and  wife  of  Cleophas.  John 
xix.  25.  Two  sisters  sometimes  bore  the  same  name,  and  were  distin- 
guished one  from  the  other  by  some  epithet.  Those  who  are  called 
sisters  of  our  Lord  were  cousins. 

*  Notwithstanding  His  wisdom  and  miracles,  they  would  not  believe 
in  Him,  because  they  considered  Him  as  low-born.  The  term  scandalize 
here  expresses  the  meaning  better  than  any  other  in  the  language,  as 
Campbell  acknowledges.  P.  "They  were  offended  in  Him."  "The 
Terb,  to  be  offended"  he  remarks,  " does  not  reach  the  sense,  and  to  be 
offended  in,  can  hardly  be  said  to  express  any  thing,  because  not  in  the 
idiom  of  the  tongue." 

The  Rheimish  translators  have  "  in  Him,"  conformably  to  the  text 
and  Vulgate.  "In  this  regard"  is  rather  a  paraphrase.  "Scandalized 
at  Him  "  does  not  convey  the  meaning. 


ST.    MATTHEW.  119 

to  them :  A  prophet  is  not  without  honor,  save  in  his  own 
country  and  in  his  own  house.^ 

58.  And  He  wrought  not  many  miracles  there,  because 
of  their  unbelief. 


CHAPTER  XIV. 

Herod  puts  John  to  death.  Christ  feeds  jive  thousand  in  the 
desert.  He  walks  upon  the  sea,  and  heals  the  diseased 
with  the  touch  of  His  garment. 

1.  At  that  time  Herod  the  tetrarch,^  heard  of  the  fame 
of  Jesus. 

2.  And  he  said  to  his  servants  :^  This  is  John  the  Baptist,* 
he  is  risen  from  the  dead  -.^  and  therefore  mighty  works 
are  wrought  by^  him.' 

3.  For  Herod^  had  apprehended  John,  and  bound  him, 
and  put  him  into  prison,  on  account  of  Herodias,^  his  bro- 
ther's wife.^*^ 


'  House  is  taken  for  family.     This  was  a  proverbial  expression. 

"  Mark  vi.  14.  Luke  ix.  7.  Literally :  the  ruler  of  a  fourth  part  of 
the  country.  The  term,  however,  was  applied  without  strict  regard  to 
territorial  division.  Antipas  was  the  surname  of  this  prince,  to  whom 
Galilee  and  Perea  were  subject. 

*  Literally:  "children."  It  means  here  attendants,  persons  around 
him. 

*  This  was  said  rather  by  way  of  conjecture. 

*  The  high  opinion  which  Herod  entertained  of  John,  led  him  to  sus- 
pect that  God  had  raised  him  again  to  life. 

*  The  Greek  verb  and  the  Latin  by  which  it  is  rendered,  seem  here 
to  bear  a  neuter  or  passive  signification.  The  sentence  might  be  lite- 
rally rendered :  "  the  powers  work  in  him."  Le  Clerc  understands  "  tfee 
angels."     The  Rheimish  translators  have  "  virtues  work  in  him." 

'  Literally  :  "  in  him." 

*  Mark  vi.  17.     Luke  iii.  19. 

°  Daughter  of  Aristobulus,  whom  Herod  the  Great,  his  father,  put  to 
death. 

"  Herod  Antipas  had  the  wife  of  his  brother  Herod  Philip,  who  was 
still  alive.  She  prevailed  on  him  to  cast  into  prison  the  Baptist,  who 
openly  reproached  them  with  their  wicked  life. 


120  THE    FOUR    GOSPELS. 

4.  For  John  said  to  him :  It  is  not  lawful  for  thee  to 
have  her. 

5.  And  having  a  mind  to  put  him  to  death,  he  feared  the 
people  :^  because  they  held  him  as  a  prophet. 

6.  But  on  Herod's  birth-day  the  daughter  of  Herodias^ 
danced  before  them  :  and  pleased  Herod. 

7.  Whereupon  he  promised  with  an  oath,  to  give  her 
whatsoever  she  would  ask  of  him. 

8.  But  she  being  instructed  before^  by  her  mother,  said : 
Give  me  here  in  a  dish  the  head  of  John  the  Baptist. 

9.  And  the  king  was  struck  sad :  yet  on  account  of  his 
oath,*  and  of  them  that  sat  with  him  at  table,^  he  com- 
manded it  to  be  given. 

10.  And  he  sent,  and  beheaded  John  in  prison. 

1 1 .  And  his  head  was  brought  in  a  dish :  and  it  was 
given  to  the  damsel,  and  she  brought  it  to  her  mother.^ 

12.  And  his  disciples  came  and  took  the  body,  and  buried 
it,  and  came  and  told  Jesus. 

13.  Which  when  Jesus  had  heard,''  he  retired  thence  in 
a  boat,  to  a  desert  place  apart,^  and  the  multitudes  having 
heard  of  it,  followed  Him  on  foot  out  of  the  cities.^ 


'  Infra  xxi.  26.  Herod  feared  a  sedition,  in  case  he  put  John  to 
death,  which  he  thought  of  doing,  more  through  the  influence  of  Hero- 
dias,  than  from  personal  inclination ;  for  he  himself  entertained  a  great 
reverence  for  the  Baptist. 

^  By  Philip. 

^  They  had  previously  concerted  all :  yet  she  went  out  from  the  ban- 
quet room,  as  if  uncertain  what  to  ask,  and  speedily  returned.  Mark 
vi.  24. 
•  "  An  oath  is  not  a  bond  of  iniquity."  It  is  criminal  to  execute  an 
unlawful  promise,  which  can  be  disregarded  without  sin :  since  God  is 
not  the  voucher  for  the  performance  of  crime. 

^  Human  respect  concurred  to  determine  the  weak  prince. 

*  St.  Ambrose  has  eloquently  portrayed  the  horrors  of  this  scene. 
■'  Mark  vi.  31.     Luke  ix.  10.     John  vi.  3. 

*  Near  Bethsaida,  in  Upper  Galilee.  Christ  wished  to  give  us  the 
example  of  prudence  in  shunning  danger. 

°  They  went  around  by  land. 


ST.    MATTHEW.  121 

14.  And  He^  coming  forth  saw  a  great  multitude,  and 
had  compassion  on  them,  and  healed  their  sick. 

15.  And  when  it  was  evening,^  His  disciples  came  to 
Him,  saying  :  This  is  a  desert  place,  and  the  hour  is  now 
past  :^  send  away  the  multitudes,  that  going  into  the  towns 
they  may  buy  themselves  victuals. 

16.  But  Jesus  said  to  them :  They  have  no  need  to  go  : 
give  ye  them  to  eat. 

17.  They  answered  Him:  We  have  not  here  but  five 
loaves  and  two  fishes.* 

18.  And  He  said  to  them  :  Bring  them  hither  to  me. 

19.  And  when  He  had  commanded  the  multitudes  to  sit 
down  upon  the  grass,^  He  took  the  five  loaves  and  the  two 
fishes,  and  looking  up  to  heaven,  He  blessed,  and  brake, 
and  gave  the  loaves  to  His  disciples,  and  the  disciples^  to 
the  multitudes. 

20.  And  they  did  all  eat,  and  were  satisfied  :  and  they 
took  up  what  remained  twelve  baskets  full  of  fragments.'' 

21.  And  the  number  of  them  that  did  eat  was  five  thou- 
sand men  besides  women  and  children. 

22.  And  forth with^  Jesus  obliged  the^  disciples^"  to  go  up 
into  the  boat,  and  to  go  before  Him  over  the  water,  till  He 
dismissed  the  people. 

'  G.  P.  "  Jesus."  Schott  testifies  that  the  Vulgate  reading,  which  he 
adopts,  is  conformable  to  the  Vatican  and  Cambridge  manuscripts,  and 
to  most  versions. 

*  In  the  decline  of  the  day. 
'  The  day  is  far  advanced. 

*  John  vi.  9. 

^  G.  P.  "And."  Schott  and  Griesbach  cancel  the  conjunction,  in 
conformity  with  many  manuscripts  and  versions. 

"  St.  Jerom  observes :  "  the  crowds  receive  the  food  from  the  Lord 
through  the  apostles." 

'  They  gathered  the  fragments  that  remained,  which  filled  twelve 
baskets. 

*  Mark  vi.  45. 

'  G.  P.  "  His."     Schott  cancels  this  pronoun,  on  the  authority  of 
five  manuscripts  and  of  several  versions.     The  Vulgate  has  it  not. 
"  The  apostles. 


122 


THE    POUR    GOSPELS. 


23.  And  having  dismissed  the  multitude,  He  went  up 
alone  into  a  mountain  to  pray  :^  and  when  it  was  evening,^ 
He  was  there  alone. 

24.  But  the  boat,  in  the  midst  of  the  sea,  was  tossed  with 
the  waves :  for  the  wind  was  contrary. 

25.  And  in  the  fourth  watch  of  the  night,^  He  came  to 
them  walking  upon  the  sea. 

26.  And  they  seeing  Him  walking  upon  the  sea,  were 
troubled,  saying  :  It  is  an  apparition  :*  and  they  cried  out 
for  fear. 

27.  And  immediately  Jesus  spoke  to  them,  saying :  Be  of 
good  heart :  it  is  I ;  do  not  fear. 

28.  And  Peter  answering  said  :  Lord,  if  it  be  Thou,  bid 
me  come  to  Thee  upon  the  waters.* 

29.  And  He  said  :  come.  And  Peter  going  down  out  of 
the  boat,  walked  upon  the  water,  to  come  to  Jesus. 

30.  But  seeing  the  wind  strong,  he  was  afraid  :^  and 
when  he  began  to  sink,  he  cried  out,  saying :  Lord,  save 
me.'' 

31.  And  immediately  Jesus  stretching  forth  His  hand, 
took  hold  of  him,  and  said  to  him :  O  thou  of  little  faith,^ 
why  didst  thou  doubt  ? 


*  He  needed  not  prayer  ;  but  as  man  He  prayed  to  His  Father.  By 
praying  alone  He  instructs  us  how  much  solitude  contributes  to  prayer. 
John  vi.  15. 

^  After  sunset. 

^  The  night  was  divided  by  the  Romans  into  four  parts,  called 
watches.  The  fourth  watch  was  near  the  dawn  of  day.  The  Jews  in 
later  times  adopted  that  division,  although  originally  they  had  but  three 
watches. 

*  The  sight  of  a  man  walking  on  the  waters  filled  them  with  terror. 
They  could  not  believe  that  it  was  really  Himself. 

^  Peter,  being  naturally  ardent,  asked  this  miraculous  evidence  of 
the  reality  of  our  Lord's  presence.  "  At  all  times,"  says  St.  Jerom, 
"  Peter  displays  most  ardent  faith." 

Hesitation  and  doubt  came  on  him  as  he  felt  the  raging  storm,  and 
in  punishment  he  was  suffered  to  begin  to  sink. 

Peter  still  retained  faith  and  confidence  in  Christ. 

*  Christ  reproaches  him  with  the  imperfection  of  his  faith. 


ST.    MATTHEW.  125 

32.  And  when  they  were  come  up  into  the  boat,  the  wind 
ceased. 

33.  And  they  that  were  in  the  boat  came  and  adored 
Him  saying  :  Truly  Thou  art  the  Son  of  God.^ 

34.  And  having  passed  the  water,  they  came  into  the 
country  of  Genesar.^ 

35.  And  when  the  men  of  that  place  had  known  Him,^ 
they  sent  into  all  that  country,  and  brought  to  Him  all  that 
were  diseased. 

36.  And  they  besought  Him  that  they  might  touch  but 
the  tuft  of  His  garment :  and  as  many  as  touched,  were 
healed.* 


CHAPTER  XV. 

Christ  reproves  the  traditions  of  the  Scribes  and  Pharisees. 
He  cures  the  daughter  of  the  woman  of  Chanaan,  and  feeds 
four  thousand  with  seven  loaves. 

1.  Then  Scribes  and  Pharisees  from  Jerusalem^  ap- 
proached Him,  saying : 

'  The  boatmen,  as  well  as  the  apostles,  acknowledged  the  divine 
power  of  Christ,  which  had  been  so  wonderfully  manifested.  Campbell 
thinks  that  they  only  recognised  Him  as  a  son  of  God,  a  special  messen- 
ger, or  prophet ;  but  the  miracle  was  calculated  to  give  a  higher  idea  of 
His  nature.  The  omission  of  the  article  in  Greek  is  not  a  conclusive 
argument  for  generalizing  the  meaning  of  son,  since  it  is  equally 
omitted  before  God.  St.  Jerom  observes :  "  the  sailors  acknowledge 
Him  to  be  truly  the  Son  of  God  on  witnessing  one  miracle,  the  calming 
of  the  tempest :  yet  Arius  proclaims  Him  to  be  a  mere  creature." 

"  It  is  called  Genesareth  by  St.  Mark  vi.  53.  It  is  thought  to  be  the 
same  as  Cinereth,  or  Tiberias,  at  the  south  point  of  the  lake,  on  its 
western  bank. 

^  Knowing  His  miraculous  power. 

*  Christ  was  pleased  to  grant  their  cure  in  consequence  of  this  act, 
which  implied  faith  in  His  power,  and  deep  reverence  for  His  person. 

^  Mark  vii.  1.  They  were  from  Jerusalem;  but  they  do  not  appear 
to  have  come  thence  expressly  to  propose  this  question  to  our  Lord.  It 
was  not,  at  all  events,  a  public  embassy. 


124 


THE    FOUR    GOSPELS. 


2.  Why  do  Thy  disciples  transgress  the  tradition^  of  the 
ancients  ?  For  they  wash  not  their  hands  when  they  eat 
bread.2 

3.  But  He  answering,  said  to  them  :  Why  do  ye  also 
transgress  the  commandment  of  God  for  your  tradition  ? 
For  God  said  :^ 

4.  "  Honor  the*  father  and  the  mother :  "  And  :  "  He  that 
shall  curse  father  or  mother,  let  him  die  the  death."^ 

5.  But  ye  say :  Whosoever  shall  say  to  father  or  mo- 
ther :  "  The  gift  whatsoever  proceedeth  from  me,  shall 
profit  thee :  "^ 

6.  And  he  shall  not  honor'  his  father,  or  his  mother  :  and 
ye  have  made  void  the  commandment  of  God  for  your 
tradition. 


'  Mark  vii.  5.     The  ordinance  or  usage  handed  down  by  the  ancients. 

"  Food.  Before  meals  it  was  usual  to  wash  the  hands.  This  laud- 
able practice  was  deemed  by  the  Pharisees  of  strict  obligation. 

'  Exod.  XX.  12.  Deut.  v.  16.  Ephes.  vi.  2.  G.  P.  "  Commanded." 
The  Vatican  and  Ephrem  manuscripts  and  most  versions  accord  with 
the  Vulgate.     Fritzche  and  Lachmann  adopt  its  reading. 

*  G.  P.  "thy."  The  pronoun  is  wanting  in  many  manuscripts  of 
value,  and  in  the  Ethiopic  and  other  versions.  Griesbach  and  Schott 
reject  it. 

*  Exod.  xxi.  17.  Lev.  xx.  9.  Prov.  xx.  20.  The  Greek  term  re- 
gards all  kinds  of  evil  speech,  any  gross  insult. 

'  St.  Chrysostom  explains  this  obscure  phrase  in  this  way  :  "  If  any 
parent  said  to  his  son  :  Give  me  this  sheep  which  you  have,  or  this  calf, 
or  any  such  thing,  they  replied :  '  What  you  wish  me  to  give  you  is  a 
gift  already  offered  to  God,  which  you  cannot  have.'  "  St.  Ambrose  ob- 
serves :  "  You  say  that  you  prefer  to  give  to  the  Church  what  you  had 
intended  to  bestow  on  your  parents.  God  does  not  seek  a  gift  which 
may  leave  your  parents  to  starve.  Wherefore,  when  the  Jews  censured 
the  disciples  of  our  Lord  for  neglecting  to  wash  their  hands,  Jesus  an- 
swered :  '  Whosoever  shall  say  :  Any  gift  from  me  mil  be  of  advantage 
to  you,  will  not  honor  his  father  or  mother.'  That  is,  when  a  distressed 
father  or  mother  seeks  any  support  from  a  son,  the  Jew,  fearing  the  law, 
seeks  an  excuse  for  not  giving,  and  is  wont  to  say :  '  Any  gift  of  mine 
will  be  of  advantage  to  thee,'  in  order  that  the  religious  father  may  fear 
to  take  money  that  has  been  devoted  to  God  by  his  sons."  In  Luc.  1.  viii. 
n.  77.  76. 

You  teach  him  not  to  honor  them. 


ST.    MATTHEW.  125 

7.  Hypocrites,  well  hath  Isaias  prophesied^  of  you  say- 
ing : 

8.  "  This  people^  honoreth  me  with  the  lips  :  but  their 
heart  is  far  from  me.^ 

9.  And  in  vain  do  they  worship  me,  teaching  doctrines 
and  commandments  of  men."* 

10.  And  having  called  together  the  multitudes  to  Him, 
He  said  to  them  :  Hear  ye  and  understand. 

11.  Not  that  which  goeth  into  the  mouth  defileth 
a  man  :^  but  what  cometh  out  of  the  mouth,  this  defileth 
a  man. 

12.  Then  came  His  disciples,  and  said  to  Him;  Dost 
Thou  know  that  the  Pharisees,  when  they  heard  this  word, 
were  scandalized  ?^ 

13.  But  He  answering  said :  Every  plant  which  My 
heavenly  Father  hath  not  planted,  shall  be  rooted  up.'' 

14.  Let  them  alone  :^  they  are  blind,  and^  leaders  of  the 


'  Mark  vii.  6.  Isaiah  spoke  of  those  of  his  own  time  :  Is.  xxix.  13, 
but  his  words  were  applicable  to  those  who  then  lived.  The  Holy  Spi- 
rit directed  his  pen  to  this  effect. 

'  G.  P.  "  draweth  nigh  unto  me  with  their  mouth."  These  words  are 
wanting  in  three  of  the  chief  manuscripts,  and  in  the  versions  generally : 
they  are  not  quoted  by  the  Greek  or  Latin  Fathers.  Griesbach  and 
Schott  reject  them  as  added  with  a  view  to  give  the  quotation  conform- 
ably to  the  Septuagint  version  of  the  prophet. 

'  Their  affections  were  estranged  from  God. 

*  Vain  observances,  such  as  those  which  the  Pharisees  insisted  on  as 
obligatory,  namely,  the  washing  of  hands  before  meals. 

^  Food,  whether  soiled  by  unclean  hands,  or  otherwise,  cannot  defile 
the  soul.  Yet  excess  of  meat  or  drink  produces  moral  defilement,  by 
the  transgression  of  the  natural  law,  which  enjoins  moderation.  So  the 
soul  is  defiled  by  violating  any  just  prohibition  emanating  from  a  compe- 
tent authority. 

®  They  were  shocked  at  the  apparent  latitude  of  the  principle,  which 
seemed  to  set  at  nought  the  distinction  of  meats  prescribed  in  the  law. 

'  John  XV.  2.  Every  false  principle,  however  cherished,  must  be  un- 
sparingly eradicated. 

*  Be  not  anxious  about  their  unjust  scandal.  The  truth  must  be  pro- 
claimed, in  order  to  undeceive  those  whom  they  mislead. 

»  G.  P.  "They  be  blind  leaders." 


126 


THE    FOUR    GOSPELS. 


blind  :  and  if  the  blind  lead  the  blind,  both  fall  into  the 
pit.i 

15.  And  Peter  answering  said  to  Him  :  Explain  to  us 
this  parable.2 

16.  But  He^  said:  Are  ye  also  yet  without  under- 
standing ? 

17.  Do  ye  not  understand,  that  whatsoever  entereth 
into  the  mouth,  goeth  into  the  stomach,  and  is  cast  into  the 
sink  ? 

18.  But  the  things  which  proceed  out  of  the  mouth,  come 
forth  from  the  heart,  and  these  things  defile  a  man. 

19.  For  from  the  heart  come  forth  evil  thoughts,*  mur- 
ders, adulteries,  fornications,  thefts,  false  testimonies,  blas- 
phemies. 

20.  These  are  the  things  that  defile  a  man :  but  to  eat 
with  unwashed  hands  doth  not  defile  a  man. 

21.  And  Jesus  went  thence,  and  retired  towards^  the 
country  of  Tyre  and  Sidon. 

22.  And  behold  a  woman  of  Chanaan,  who  came  out  of 
those  territories,  crying  out,  said  to  Him :  Have  mercy  on 
me,  O  Lord,  Thou  Son  of  David  :^  my  daughter  is  griev- 
ously troubled  by  a  devil. 


^  Luke  vi.  39.  This  proverb  serves  to  show  the  danger  to  which  the 
Pharisees  exposed  their  followers.  Our  Lord  alleges  it  apparently  to 
show  why  He  labors  to  enlighten  His  disciples. 

^  Enigmatic  saying.     Mark  viii.  17. 

'  G.  P.  "  Jesus."  Lachmann  adopts  the  Vulgate  reading,  which  is 
conformable  to  the  best  manuscripts  and  versions. 

*  Evil  machinations  are  manifested  in  expressions,  and  are  therefore 
said  to  issue  from  the  mouth.  Other  crimes  in  like  manner  are  ascribed 
to  it,  because  it  is  instrumental  in  all.  St.  Jerom  denies  that  the  demon 
can  directly  influence  our  mind  and  fill  it  with  evil  thoughts,  although  he 
may  foment  and  increase  them.  Our  own  corrupt  heart  is  the  primary 
source  of  them. 

^  Mark  vii.  24.  He  does  not  appear  to  have  entered  into  the  land  of 
the  gentiles  :  although  He  approached  the  border-land. 

°  The  expectation  of  the  Messiah,  which  the  Jews  cherished,  could 
not  be  unknown  to  the  gentiles  on  their  borders  The  fame  of  Jesus 
had  likewise  spread,  and  this  woman  conceived  faith  in  Him. 


ST.    MATTHEW.  127 

23.  Who  answered  her  not  a  word.^  And  His  disciples 
came  and  besought  Him,  saying :  Send  her  away ,2  for  she 
crieth  after  us. 

24.  And  He  answering  said  :  I  was  not  sent  but  to  the 
sheep  that  are  lost  of  the  house  of  Israel.^ 

25.  But  she  came  and  adored  Him,  saying :  Lord,  help 
me. 

26.  He  answering  said  :  It  is  not  good  to  take  the  bread 
of  the  children,  and  to  cast  it  to  the  dogs.* 

.27.  But  she  said  :  Yea,  Lord :  for  the  whelps  also  eat  of 
the  crumbs  that  fall  from  the  table  of  their  masters. 

28.  Then  Jesus  answering,  said  to  her  :  O  woman,  great 
is  thy  faith :  Be  it  done  to  thee  as  thou  wilt.  And  her 
daughter  was  cured  from  that  hour.* 

29.  And  when  Jesus  had  passed  away  from  thence.  He 
came  nigh  to  the  sea*^  of  Galilee,  and  going  up  the  moun- 
tain, He  sat  there. 

30.  And  there  came  to  Him  great  multitudes,  having 
with  them  the  dumb,  the  blind,  the  lame,  the  crippled,''  and 
many  others :  and  they  cast  them^  down  at  His^  feet,  and 
He  healed  them.^" 


'  This  apparent  insensibility  to  the  petition  of  the  poor  woman  waa 
designed  to  show  forth  her  lively  faith  and  deep  humility. 

*  By  granting  her  prayer. 

^  Supra  X.  6.  John  x.  3.  Christ  came  for  the  salvation  of  all  man- 
kind, but  His  immediate  mission  was  to  the  Jews. 

*  This  proverb  was  employed  by  our  Lord  not  to  insult  the  petitioner, 
but  to  vindicate  the  divine  economy,  and  excite  humble  feelings.  It 
may  have  indirectly  conveyed  a  censure  on  the  boastful  spirit  of  the 
Jews,  who  claimed  to  be  the  children  of  God,  and  viewed  the  gentiles 
contemptuously  as  dogs. 

*  From  that  moment. 
'  Lake. 

'  The  Greek  term  signifies,  according  to  some,  distorted,  bow-legged. 
St.  Jerom  explains  it  of  such  as  have  lost  the  use  of  a  hand. 

^  This  indicates  the  haste  and  eagerness  with  which  they  proceeded. 

*  G.  P.  "Jesus' feet."  Schott  rejects  this  reading,  and  adopts  the 
Vulgate,  on  the  authority  of  the  chief  manuscripts  and  versions. 

"  Isai.  XXXV.  5. 


128 


THE    POUR    GOSPELS. 


31.  So  that  the  multitudes  marvelled,  seeing  the  dumb 
speak,^  the  lame  walk,  the  blind  see,  and  they  glorified  the 
God  of  Israel.^ 

32.  And  Jesus  called  together  His  disciples,'  and  said  : 
I  have  compassion  on  the  multitude,  because  they  continue 
with  Me  now  three  days,*  and  have  not  what  to  eat :  and 
I  will  not  send  them  away  fasting,  lest  they  faint  in  the  way. 

33.  And  the  disciples  say  to  Him:  Whence  then  should 
we  have  so  many  loaves  in  the  desert,  as  to  satisfy  so  great 
a  multitude  ?^ 

34.  And  Jesus  said  to  them :  How  many  loaves  have 
ye  ?     But  they  said :  Seven,  and  a  few  little  fishes. 

35.  And  He  commanded  the  multitude  to  sit  upon  the 
ground. 

36.  And  taking  the  seven  loaves  and  the  fishes,  and  giv- 
ing thanks,  He  brake,  and  gave  to  His  disciples,  and  the 
disciples  gave  to  the  people. 

37.  And  they  did  all  eat,  and  were  satisfied.  And  they 
took  up  seven  baskets^  full,  of  what  remained  of  the  frag- 
ments. 

38.  And  they  that  did  eat  were  four  thousand  men,  be- 
sides children  and  women.' 

G.  P.  "  The  maimed  to  be  whole."  This  clause  is  wanting  in  some 
manuscripts,  as  appears  from  Griesbach.  "  There  is  nothing  in  the 
Vulgate,  Coptic,  Arabic,  Ethiopian,  and  Saxon  versions  answering  to 
it."    Campbell. 

The  multitude  did  not  understand  that  Jesus  performed  these  mira- 
cles by  His  own  power  :  the  mystery  of  His  divinity  had  not  been  re- 
vealed to  them. 
^  Mark  viii.  1. 

*  It  does  not  follow  that  they  were  without  food  during  the  three  days : 
but  their  store  of  provisions  had  been  exhausted  by  this  time. 

The  disciples  do  not  look  for  a  miraculous  multiplication  of  bread, 
such  as  they  had  already  witnessed. 

These  appear  to  have  been  hand-baskets  of  smaller  capacity  than 
those  used  on  occasion  of  the  former  multiplication. 

In  the  P.  V.  and  G.  the  order  is  inverted,  as  in  ch.  xiv.  21.  Proba- 
bly the  change  in  this  place  was  made  in  conformity  with  the  former 
passage. 


ST.    MATTHEW.  129 

39.  And  having  dismissed  the  multitude,  He  went  up 
into  a  boat,  and  came  into  the  coasts  of  Magedan.i 


CHAPTER  XVI. 

Christ  refuses  to  show  a  sign  from  heaven.  Peter's  confes- 
sion is  rewarded  ■:  he  is  afterwards  rebuked  for  opposing' 
the  passion  of  Christ.  All  the  followers  of  Christ  must 
practise  self-denial. 

1.  And  the  Pharisees  and  Sadducees'-'  came  to  Him, 
tempting  Him,^  and  asked  Him  to  show  them  a  sign  from 
heaven.* 

2.  But  He  answering  said  to  them  :^  When  it  is  evening, 
ye  say :  It  will  be  fair  weather,  for  the  sky  is  red. 

3.  And  in  the  morning :  To-day  there  will  be  a  storm, 
for  the  sky  is  red  and  lowering.^  Ye  know,  then,  how  to 
discern  the  appearance  of  the  sky :  and  can  ye  not  know 
the  signs  of  the  times  ? 

4.  A  wicked  and  adulterous  generation'^  seeketh  for  a 


'  The  common  reading  is  Magdala.  The  Cambridge  manuscript  and 
Saxon  version  have  the  Vulgate  reading ;  Jerom  and  Augustin  had  the 
same. 

*  Mark  viii.  11.  Two  opposite  sects  combine  against  the  Divine 
Teacher. 

^  Putting  His  power  to  the  test. 

*  They  had  before  made  the  same  demand :  they  wanted  fire  to  be 
called  down  from  heaven,  or  some  extraordinary  phenomenon  in  the  at- 
mosphere to  be  exhibited  to  their  view. 

°  Luke  xii.  54.  From  their  skill  in  anticipating  good  or  bad  weather, 
according  to  the  appearance  of  the  atmosphere,  our  Lord  takes  occasion 
to  reproach  them  with  their  inattention  to  the  evidences  of  His  divine 
mission. 

"  G.  P.  "  O  ye  hypocrites."  Griesbach  and  Campbell  reject  these 
words.  They  are  wanting  in  three  of  the  chief  manusciipts,  as  also  in 
the  Syriac,  Armenian,  Ethiopic  and  Saxon  versions.  St.  Chrysostom 
did  not  read  them. 

'  Age,  or  race  of  men. 
9 


130  THE    FOUR    GOSPELS. 

sign,  and  a  sign  shall  not  be  given  it  but  the  sign  of  Jonas 
the  prophet,^     And  He  left  them,  and  went  away. 

5.  And  when  His  disciples  came  over^  the  lake,  they  for- 
got to  take  bread.^ 

6.  And  he  said  to  them  :  Take  heed  and  beware*  of  the 
leaven  of  the  Pharisees  and  Sadducees. 

7.  But  they  thought  within  themselves,^  saying :  Be- 
cause we  have  brought  no  bread.^ 

8.  And  Jesus  knowing  it,  said  :'  Why  do  ye  think  within 
yourselves,  O  ye  of  little  faith,  that  it  is  because  you  have 
no  bread  1 

9.  Do  you  not  yet  understand  nor  remember  the  five 
loaves  among  five  thousand  men,  and  how  many  baskets 
you  took  up  ?® 

10.  Nor  the  seven  loaves  among  four  thousand  men,  and 
how  many  hand-baskets®  you  took  up  ^ 

11.  Why  do  yoa  not  understand  that  it  was  not  concern- 
ing bread  I  said  to  you  :^°  Beware  of  the  leaven  of  the 
Pharisees  and  Sadducees  1 

12.  Then  they  understood  that  He  said  not  that  they 
should  beware  of  the  leaven  of  bread,  but  of  the  doctrine 
of  the  Pharisees  and  Sadducees.^^ 

'  Supra  xii.  39.     Jonas  ii.  1. 

*  G.  P.  "to  tlie  other  side."  The  lake  is  not  expressed  in  the  text, 
which  might  be  literally  rendered :  '  to  yonder^' 

'  Provisions. 

*  The  repetition  is  a  Hebraism,  which  adds  to  the  force  of  the  caution. 
^  This  seems  to  regard  their  reasonings  one  with  the  other. 

"  They  supposed  that  the  warning  was  to  prevent  their  purchasing  the 
bread  from  either  class. 

^  G.  P.  "Unto  them."  Griesbach  and  Schott  reject  these  words, 
which  are  not  found  in  the  best  manuscripts  and  versions. 

'  Supra  xiv.  17.     John  vi.  9. 

"  Supra  XV.  34.  The  Greek  term  is  different  from  that  employed  in 
the  preceding  verse. 

"  The  miracles  which  they  had  seen,  should  have  convinced  them 
that  our  Lord  had  no  need  to  take  any  precaution  to  ensure  a  supply. 

"  Their  teaching  is  compared  to  leaven,  because  it  was  calculated  to 
bias  their  hearers,  and  form  their  conduct,  as  the  leaven  gives  taste  and 
form  to  the  bread. 


ST.    MATTHEW.  13^1 

13.  And  Jesus  came  into  the  district  of  Cesarea  Philip- 
pi  :i  and  questioned  His  disciples,  saying  :  Who  do  men 
say2  that^  the  Son  of  man  is  ? 

14.  But  they  said :  Some  John  the  Baptist ;  and  others 
Elias  ;  and  others  Jeremias  ;  or  one  of  the  prophets.* 

15.  Jesus  saith  to  them  :  Bat  who  do  you  say  that  I  am  ?* 

16.  Simon  Peter  answering  said:  Thou  art  Christ  the 
Son  of  the  living  God.^ 

17.  And  Jesus  answering  said  to  him  :  Blessed  art  thou  J 
Simon  Bar-Jona  :^  because  flesh  and  blood^  hath  not  re- 
vealed it  to  thee,  but  My  Father,  who  is  in  heaven. ^o 


'  Mark  viii.  27.  The  northern  extremity  of  Palestine,  towards  the 
sources  of  the  Jordan.  It  was  called  "  of  Philip,"  from  the  tetrarch  of 
this  name,  who  embellished  it,  and  dedicated  it  to  Cesar  Augustus.  It 
was  called  Paneas  in  the  time  of  St.  Jerom. 

**  This  question  does  not  suppose  that  our  Redeemer  was  unacquainted 
with  the  opinions  entertained  of  Him.  It  was  directed  to  elicit  the 
statement  of  them 

'  G.  P.  "  that  I,  the  Son  of  man,  am  ? "  Campbell  rejects  the  pro- 
noun, which  is  wanting  in  the  Vatican  manuscript,  and  in  the  copies 
used  by  St.  Jerom,  as  also  in  the  Vulgate,  Arabic,  Saxon,  Coptic,  and 
Ethiopic  versions.  He  considers  it  unsuitable  to  the  style  of  the 
gpspels. 

*  Mark  viii.  28.  Luke  ix.  19.  The  uncertainty  of  human  views 
about  divine  things  is  admirably  set  forth  in  this  variety  of  opinions. 

*  Christ  does  not  ask  the  opinion  of  the  apostles,  but  their  positive 
declaration. 

*  John  vi.  70.  Peter  answers  without  hesitation.  He  does  not 
merely  acknowledge  Jesus  to  be  the  Messiah :  he  does  not  designate 
Him  the  son  of  David,  as  He  was  usually  called  :  he  does  not  style 
Him  a  son  of  God :  but  he  emphatically  declares  Him  to  be  the  Son  or 
THE  LIVING  God.  Those  who  fancy  that  Peter  had  no  sublimer  idea  of 
Christ  than  that  He  was  the  Messiah  and  chosen  ambassador  of  God,  do 
not  take  into  account  the  divine  revelation  by  which  he  was  enlightened. 

'  Favored,  privileged. 

*  The  Hebrews  called  their  children  by  the  name  of  their  father. 
Simon  is  called  son  of  Jona,  because  this  was  his  father's  name.  Jona 
signififls  dove. 

'  Flesh  and  blood  are  taken  in  Scripture  for  the  carnal  man. 

'"  The  declaration  of  Simon  was  not  the  expression  of  his  conjecture, 
or  the  dictation  of  another  mortal ;  but  it  was  inspired  by  God,  and 
grounded  on  divine  revelation. 


132  THE    FOUR   GOSPELS. 

18.  And  I  say  to  thee,^  that  thou  art  Peter,^  and  on  this 
rock^  I  will  build  My  Church,*  and  the  gates  of  helP  shall 
not  prevail  against  it.^ 

19.  And  I  will  give  to  thee  the  keys  of  the  kingdom  of 
heaven  f  and  whatsoever  thou  shalt  bind  upon  earth,  it 

'  John  i.  42.  This  prefatory  phrase  gives  much  force  to  what  follows. 
"  Not  in  vain  speech,  followed  by  no  effect,  do  I  say  to  thee,  for  what  I 
say  I  realize  at  the  same  time."     St.  Jerom. 

^  Ilsrpoj  is  a  Greek  word.  As  our  Lord  used  the  Syro-Chaldaic 
tongue,  He  must  have  said  J5^3'^D"  It  signifies  a  rock.  Names  bor- 
rowed from  Greeks  and  Romans  were  sometimes  used  by  the  Jews. 
Christ  foretold  to  Simon,  when  he  first  saw  him,  that  he  should  be 
called  by  this  name,  and  He  gave  him  the  appellation  on  this  occasion. 

^  The  relative  pronoun  determines  the  rock  to  be  that  which  had  been 
just  mentioned.  There  is  a  difference  of  gender  in  the  Greek,  which  is 
easily  accounted  for  by  the  necessity  of  designating  a  man  by  a  noun 
with  a  masculine  termination,  as  the  Greeks  always  do,  unless  where 
contempt  is  signified,  whilst  the  feminine  noun  more  precisely  expresses 
the  rock.  In  the  language  used  by  our  Saviour  there  is  no  such  differ- 
ence. The  meaning  plainly  is  :  thou  art  a  rock,  and  on  this  rock  I  will 
build  My  Church.  There  is,  as  Bloomfield  remarks,  a  paronomasia. 
In  English,  "  the  allusion  to  the  name,  though  specially  intended  by  our 
Lord,"  as  Campbell  avows,  "  is  totally  lost." 

*  The  force  of  the  figure  is  :  I  will  make  thee  the  foundation  stone  of 
My  Church.  In  a  far  higher  sense  Christ  is  the  foundation  stone,  and 
rock  of  the  Church,  but  Peter  is  made  like  to  him  in  name  and  office. 
"  He  gave  to  Simon,  who  believed  in  the  rock  Christ,  the  name  of  Peter. 
According  to  the  metaphor  of  the  rock,  it  is  justly  said  to  him  :  I  will 
build  My  Church  on  thee."  St.  Jerom  in  loc.  In  order  to  secure  the 
strength  of  the  building,  Christ,  as  a  wise  architect,  makes  Peter  a  rock, 
imparting  to  him  something  of  His  own  firmness. 

*  The  term  Abrji  means  in  general  the  region  of  the  departed.  Its 
gates  are  its  power,  since  among  the  Hebrews  authority  was  exercised 
at  the  city  gates.  The  Fathers  generally  understand  by  this  metaphor 
the  powers  of  darkness,  the  enemies  of  Christ  and  of  His  Church. 

®  The  Church  is  not  secured  from  assault,  but  her  safety  and  perma- 
nence are  divinely  guaranteed. 

'  "  The  key,"  says  Bloomfield,  "  was  a  badge  of  high  office  and  dis- 
tinction in  the  regal  governments  of  antiquity."  The  high  priesthood 
of  Eliacim  was  designated  by  laying  the  key  of  the  house  of  David  on 
his  shoulder.  Isai.  xxii.  22.  The  Church  is  often  styled  the  kingdom 
of  heaven.  Its  care  and  government  are  promised  to  Peter.  His 
power  is  directed  to  prepare  souls  for  entrance  into  the  heavenly  king- 
dom. "  To  a  mortal  man,"  says  St.  Chrysostom,  "  He  gave  power 
over  all  things  in  heaven,  giving  him  the  keys." 


ST.    MATTHEW.  133 

shall  be  bound  also  in  heaven  ;  and  whatsoever  thou  shall 
loose  upon  earth,  it  shall  be  loosed  also  in  heaven.^ 

20.  Then  He  commanded  His  disciples,  that  they  should 
tell  no  one  that  He  w^as  Jesus  the  Christ. 

21.  From  that  time^  Jesus  began  to  show  to  His  disci- 
ples, that  He  must  go  to  Jerusalem,  and  suffer  many  things 
from  the  ancients,^  and  scribes,  and  chief  priests,  and  be 
put  to  death,  and  the  third  day  rise  again. 

22.  And  Peter  taking  Him  aside,  began  to  chide  Him,* 
saying  :  Lord,  Mercy  upon  Thee  :^  this  shall  never  befall 
Thee. 

23.  And  He  turning  said  to  Peter :  Go  after  Me,  Satan,^ 


'  John  XX.  23.  To  bind  and  to  loose  implies  all  acts  of  authority 
already  designated  by  the  metaphor  of  the  keys,  which  were  employed 
in  unbinding  the  bars  and  locks,  by  which  gates  and  doors  were  fastened 
by  means  of  ropes. 

^  Having  received  the  homage  of  Peter's  faith,  Christ  began  to  pre- 
pare the  minds  of  His  apostles  for  the  sufferings  which  he  was  to 
undergo.  The  belief  of  His  divinity  presented  an  almost  insuperable 
obstacle  to  the  reception  of  this  humiliating  view. 

^  Members  of  the  Sanhedrim. 

*  Affectionately  to  remonstrate.  The  strength  of  the  remonstrance  is 
expressed  by  chiding.  "  We  have  repeatedly  observed  that  Peter  had 
the  greatest  and  most  ardent  love  for  our  Lord  and  Saviour.  He  began 
to  chide  Him  with  the  affection  of  one  who  loved  Him."     St.  Jerom. 

^  This  is  a  literal  version  of  the  Greek  text.  It  corresponds  to  :  God 
forbid. 

'  Mark  viii.  33.  St.  Jerom  remarks  :  "  Satan  is  interpreted  adver- 
sary, or  opponent.  Because  (He  says)  thou  speakest  in  opposition  to 
My  will,  thou  shouldst  be  styled  adversary.  '  Go  after  Me,'  that  is, 
follow  My  guidance.  The  intelligent  reader  may  inquire,  how  after 
such  an  eulogy,  he  should  now  hear :  '  Go  after  Me,  Satan,  thou  art  a 
scandal  to  Me ;'  or  what  is  the  cause  of  so  sudden  a  change,  that  he 
should  be  called  Satan  after  such  rewards  had  been  granted  to  his  faith. 
If  the  inquirer  will  reflect,  he  will  perceive  that  the  blessing,  beatitude, 
and  power,  and  the  building  of  the  Church  on  him,  were  promised  for  a 
future  time,  but  not  then  granted.  '  I  will  build,'  He  says,  '  My  Church 
on  thee,  and  the  gates  of  hell  shall  not  prevail  against  it :  and  I  will 
give  to  thee  the  keys  of  the  kingdom  of  heaven :'  all  in  the  future  tense. 
Had  He  given  them  at  once,  Peter  never  would  have  fallen  into  the 
error  of  a  perverse  confession."  Bloomfield  remarks  that  the  term 
Satan  "  frequently  signifies  (as  in  Sam.  xix.  23)  an  evil  counsellor,  and 


134  THE   FOUR   GOSPELS. 

thou  art  a  scandal  to  Me  :  because  thou  savorest  not  the 
things  of  God,  but  the  things  of  men.^ 

24.  Then  Jesus  said  to  his  disciples :  If  any  man  will 
come  after  Me,^  let  him  deny  himself,^  and  take  up  his 
cross,*  and  follow  Me.^ 

25.  For  he  that  will  save  his  life,  will  lose  it  :^  and  he 
that  shall  lose  his  life  for  My  sake,  will  find  it. 

26.  For  what  doth  it  profit  a  man,  if  he  gain  the  whole 
world,  and  suffer  the  loss*  of  his  own  soul  ?^  Or  what  ex- 
change shall  a  man  give  for  his  soul? 

27.  For  the  Son  of  man  shall  come  in  the  glory  of  His 
Father  with  His  angels  :  and  then  will  He  render  to  every 
man  according  to  his  works.^ 

28.  Verily,  I  say  to  you,^"  there  are  some  of  them  that 
stand  here,"  that  shall  not  taste  of  death^^  till  they  see  the 
Son  of  man  coming  in  his  kingdom.^^ 

so  perhaps  it  may  here  :  q.  d.  Under  the  appearance  of  attachment,  thou 
givest  Me  the  worst  counsel." 

'  Peter  viewed,  according  to  human  feelings,  the  sufferings  of  which 
Christ  spoke. 

'  Become  My  disciple.  Supra  x.  38.  Luke  ix.  23 ;  xiv.  27.  Our 
Lord  took  occasion  from  Peter's  opposition  to  explain  the  conditions  on 
which  men  may  be  His  followers. 

'  Deny  his  inclinations. 

*  The  punishment  of  crucifixion  being  already  established  by  the 
Romans  in  Judea,  which  was  now  a  Roman  province,  the  allusion  was 
very  forcible.  It  was  a  hard  portion  of  the  penalty  of  crime  that  the 
convict  should  carry  the  instrument  on  which  he  was  to  die.  Christ 
intimates  to  His  disciples,  that  they  must  be  prepared  for  extreme  humi- 
liation and  suffering,  and  cheerfully  embrace  it. 

^  He  alludes  to  His  own  death.  ®  Luke  xvii.  33.     John  xii.  25. 

''  Forfeit.     The  term  is  used  for  punishment  by  fining. 

*  It  may  mean  life.  In  a  higher  sense  the  greatest  temporal  advan- 
tages can  avail  nothing,  if  the  soul  be  lost. 

'  Acts  xvii.  31.     Rom.  ii.  6.  "  Mark  viii.  39.     Luke  ix.  27. 

G.  P.  "  There  be  some  standing  here."  Griesbach  and  Schott 
prefer  the  Vulgate  reading,  which  is  conformable  to  five  of  the  best 
manuscripts. 

A  well  known  Hebraism,  for  "  die." 

The  destruction  of  Jerusalem  was  spoken  of  by  our  Lord  as  His 
coming,  since  His  divinity  was  nvanifested  in  the  punishment  of  the 
faithless  city. 


ST.    MATTHEW.  135 

CHAPTER  XVII. 

T%e  transfiguration  of  Christ.     He  cures  the  lunatic  child, 
foretells  His  passion,  and  pays  the  double  drachm. 

1.  And  after  six  days  Jesus  taketh  with  Him  Peter,  and 
James,  and  John  his  brother,^  and  bringeth  them  up  on  a 
high  mountain  apart  :^ 

2.  And  He  was  transfigured^  before  them.  And  His  face 
shone  as  the  sun :  and  His  garments  became  white  as 
snow.* 

3.  And  behold  there  appeared  to  them  Moses  and  Elias^ 
talking  with  Him. 

4.  And  Peter  answering,  said  to  Jesus  :  Lord,  it  is  good 
for  us  to  be  here  :  if  Thou  wilt,  let  us  make  here  three 
huts,^  one  for  Thee,  and  one  for  Moses,  and  one  for  Elias.'' 

5.  And  while  he  was  yet  speaking,  beh©ld  a  bright  cloud 
overshadowed  them  :  And  Lo  !  a  voice  from  the  cloud,  say- 
ing :  This  is  My  beloved  Son,^  in  whom  I  am  well-pkased : 
liear  ye  Him. 

^  Markix.  1.  Lukeix.  28.  These  were  the  favorite  disciples  of  our 
Lord.  They  were  made  witnesses  of  Hi«  glorious  maBifestation,  to 
prepare  them  for  witnessing  His  agony  in  the  garden. 

*  It  is  thought  to  be  Tabor,  which  is  not  far  from  Cesarea  Philippi. 
'  His  form  and  appearance  wer€  changed. 

*  T^e  Greek  has  "as  light ;"  but  the  Cambridge  manuscript  as  well 
as  the  Ethiopic  and  Saxon  versions  agree  with  the  Vulgate.  Schott 
adopts  this  reading. 

*  Moses  and  Elias  were  doubtless  disticguished  by  characteristic 
ittaits,  or  emblems,  which  enabled  the  apostles  to  recogTiise  them.  The 
law  and  prophets,  in  their  persons,  bore  testimony  to  Christ. 

®  Booths  or  sheds  composed  of  branches  of  trees. 

'  Peter  did  not  think  of  providing  for  himself  or  his  fellow-apostles. 
He  was  transported  OAit  of  himself,  and  did  not  advert  to  the  meaning  of 
iis  suggestion. 

*  Supra  iii.  17.  2  Peter  i.  17.  Literally :  "  My  Son  the  beloved." 
The  testimony  of  the  Eternal  Father  was  added  to  those  of  Moses  and 
Elias.  He  recognised  Christ  f®r  His  beloved  Son,  the  object  of  His 
<5omplacency  a.nd  delight ;  aed  gave  an  unqualified  sanction  to  His 
!teaching. 


136  THE   FOUR   GOSPELS. 

6.  And  the  disciples  hearing,  fell  upon  their  face,  and 
they  were  very  much  afraid.^ 

7.  And  Jesus  came  and  touched  them  ;  and  said  ta  them  t 
Arise,  and  fear  not. 

8.  And  they  lifting  up  their  eyes,  saw  nO'  one,  but  Jesus 
alone. 

9.  And  as  they  came  down  from  the  mountain,  Jesu& 
charged  them  saying  :  Tell  the  vision^  to  no  man,  till  the 
Son  of  man  be  risen  from  the  dead.* 

10.  And  the*  disciples  asked  Him,  saying  :  Why  then  do 
the  scribes  say  that  Elias  must  come  first  ?^ 

11.  But  He^  answering  said  to  them:  Elias  indeed  shall 
eome,'  and  restore  all  things.^ 

12.  But  f  say  to  you  that  Elias  hath  com^e  already,^  and 
they  knew  him  not ;  but  th^y  did  to  him  whatsover  they 


^  Amazement,  joy,  and  awe  succeeded  one  another  in  the  minds  of  the 
apostles.  The  thunder,  which  probably  followed  the  voice  from  the 
cloud,  may  have  increased  their  terror.  They  lay  prostrate  on  the 
ground. 

*  What  they  had  seen.     The  apparition  was  real. 

'  The  reason  of  this  reserve  seems  to  be  lest  the  premature  announce- 
ment of  so  extraordinary  an  event  might  be  received  with  incredulity,, 
and  lest  the  report  of  His  glorious  appearance  should  leave  men  unpre- 
pared for  the  scandal  of  the  cross.     St.  Jerom. 

*  G.  P.  The  ancient  manuscript  contained  in  the  Library  of  Trinity 
College,  Dublin,  omits  the  pronoun,  which  is  wanting  in  another  of 
the  chief  manuscripts,  and  in  several  versions.     Schott  rejects  it. 

^  This  opinion,  which  was  generally  entertained,  arose  from  the  pro- 
phecy of  Malachy  iv.  5.     See  also  Eccl.  xlviii.  10. 

"  G.  P.  "Jesus."  The  name  is  wanting  in  the  most  valuable  manu- 
scripts and  versions.     Schott  suspects  that  it  is  an  interpolation. 

'  G.  P.  "Shall  first  come."  "First"  is  rejected  by  Schott  on  the 
authority  of  two  of  the  chief  manuscripts  and  several  versions. 

^  EiFect  a  general  re-formation  of  manners. 
Supra  xi.  14.  John  the  Baptist,  animated  with  the  same  spirit  of 
zeal  as  Elias.  St.  Chrysostom  observes :  "  When  He  says  that  Elias 
will  come  and  will  restore  all  things.  He  speaks  of  Elias  himself,  and  of 
the  future  conversion  of  the  Jews :  but  when  He  says,  that  he  has  al- 
ready come.  He  calls  Joha  Elias  on  account  of  the  resemblance  of  Hi&. 
ministry." 


ST.    MATTHEW.  137 

had  a  mind.^     So  also  the  Son  of  man  will  suffer  from 
them. 

13.  Then  the  disciples  understood  that  He  had  spoken 
to  them  of  John  the  Baptist. 

14.  And  when  He  was  come^  to  the  multitude,  a  man 
came  to  Him,  falling  down  on  his  knees  before  Him,  say- 
ing :  Lord,  have  pity  on  my  son,  for  he  is  a  lunatic,^  and 
suffereth  much  :  for  he  falleth  often  into  the  fire,  and  often 
into  the  water. 

15.  And  I  presented  him  to  Thy  disciples,  and  they  could 
not  cure  him. 

16.  Then  Jesus  answering  said  :  O  unbelieving  and  per- 
verse race,  how  long  shall  I  be  with  you  ?  how  long  shall 
I  suffer  you  ?*  Bring  him  hither  to  Me. 

17.  And  Jesus  rebuked  him,  and  the  devil  went  out  of 
him,^  and  the  child  was  cured  from  that  hour. 

18.  Then  came  the  disciples  to  Jesus  secretly,  and  said: 
Why  could  not  we  cast  him  out  ? 

19.  Jesus  said  to  them  :  Because  of  your  unbelief.^  For 
verily  I  say  to  you,  if  you  have  faith  as  a  grain  of  mustard 
seed,''  you  shall  say  to  this  mountain  :  Remove  hence  yon- 
der ;  and  it  shall  remove  ;S  and  nothing  shall  be  impossible 
to  you. 

20.  But  this  kind  is  not  cast  out  but  by  prayer  and 
fasting.9 

'  Supra  xiv.  10. 

'  Mark  ix.  16.     Luke  ix.  S8.     G.  P.  "  They  were  come." 
'  He  was  epileptic,  but  his  affliction  was  thought  to  arise  from  lunar 
influence.     From  the  sequel  it  appears  that  he  was  possessed  by  a  demon. 

*  These  reproaches  seem  directed  to  the  Jews  generally,  who  seeing 
that  the  apostles  could  not  cure  the  afflicted  boy,  doubted  whether  Christ 
himself  could  cure  him. 

^  The  reality  of  the  possession  is  here  declared. 

®  Imperfect  faith. 

'  Luke  xvii.  6.     A  proverbial  expression  for  a  small  degree^ 

*  This  also  is  a  proverbial'  form  of  speech.  It  implies  that  lively 
faith,  even  in  a  slight  degree,  may  obtain  extraordinary  favors  from  God. 

"  Faith  must  be  accompanied  with  special  efforts  and  acts  of  self-de- 
nial, in  order  to  obtain  great  favors. 


138  THE   POUR  «OSPELS. 

21.  And  while  they  abode  together  in  Galilee,  Jesus  said 
to  them  :  The  Son  of  man  will  be  delivered  up  into  the 
hands  of  men  :^ 

22.  And  they  will  kill  Him,  and  the  third  day  He  will 
rise  again  :  And  they  were  troubled  exceedingly. 

23.  And  when  they  were  come  to  Capharnaum,  they 
that  received  the  double  drachm,^  came  to  Peter,  and  said 
to  him  :  Doth  not  your  Master  pay  the  double  drachm  1 

24.  He  said :  Yes.  And  when  he  was  come  into  th« 
house,  Jesus  anticipated  him,  saying  :  What  is  thy  opinion, 
Simon  ?  Of  whom  do  the  kings  of  the  earth  receive  tax,  or 
custom  ?  of  their  own  children,  or  of  strangers  ?^ 

25.  And  he*  said :  Of  strangers.  Jesus  said  to  him : 
Then  the  children  are  free. 

26.  But  that  we  may  not  scandalize  them,^  go  to  the  sea, 
and  cast  in  a  hook  :  and  take  that  fish  which  shall  first 
come  up :  and  when  thou  hast  opened  its  mouth,  thou  shalt 
find  a  stater :  take  that,  and  give  it  to  them^  for  Me  and 
thee.' 


'  Infra  xx.  Ifi.  Mark  ix.  30.  Luke  ix.  44.  "  He  always  tempers 
glorious  events  with  sad  predictions,  lest  the  apostles  should  be  over- 
whelmed on  their  occurrence."     St.  Jerom. 

*  This  was  the  amount  of  the  half  shekel,  a  capitation  tax  imposed  by 
Moses  by  order  of  the  Lord.  Exod.  xxx.  13.  It  was  subsequently  em- 
ployed for  the  expenses  of  the  temple. 

'  As  earthly  kings  do  not  exact  tribute  of  their  own  sons,  so  neither 
should  the  Son  of  God  be  called  on  to  pay  tribute  to  His  Father. 

^  G.  P.  "Peter."  The  name  is  wanting  in  the  Vatican  and  Cam- 
bridge manuscripts,  and  in  the  versions.     It  is  rejected  by  Schott. 

^  That  Tve  may  not  give  them  an  occasion  of  censure. 

°  The  knowledge  and  power  of  Christ  are  wonderfully  exhibited  in 
these  instructions      The  miraculous  fact  corresponded  with  His  word. 

'  Great  was  the  honor  bestowed  on  Peter,  for  whom  his  Divine  Master 
paid  tribute  in  conjunction  with  Himself.  "  Since  you  have  beheld  with 
astonishment  this  exercise  of  the  power  of  Christ,  consider  also  the 
faith  of  the  disciple,  who  obeyed  in  a  matter  so  extraordinary,  for  it 
was  entirely  beyond  the  order  of  nature,  and  altogether  stupendous. 
Therefore  to  reward  his  faith,  Christ  joined  him  with  Himself  in  paying 
the  tribute."     St.  Chrysostom. 


ST.  JMATTHEW-  139 

CHAPTER  XVIII. 

Christ  teaches  humility.  Scandal  is  to  he  shunned.  There 
is  joy  in  heaven  on  the  conversion  of  the  sinner.  The  ob- 
stinate offender  is  to  be  denounced  to  the  Church. 

1.  At  that  hour^  the  disciples  came  to  Jesus,  saying  : 
Who2  is  the  greater^  in  the  kingdom  of  heaven  ?* 

2.  And  Jesus  calling  to  Him  a  little  child,^  set  him  in  the 
midst  of  them, 

3.  And  said :  Verily,  I  say  to  you,  unless  ye  be  con- 
verted, and  become  as  little  children,^  ye  shall  not  enter 
into  the  kingdom  of  heaven. 

4.  Whosoever,  therefore,  shall  humble  himself  as  this 
little  child,  he  is  the  greater  in  the  kingdom  of  heaven. 

5.  And  He  that  shall  receive  one  such  little  child  in  My 
name,  receiveth  Me.'' 

6.  But  he  that  shall  scandalize  one  of  these  little  ones 
that  believe  in  Me,^  it  were^  better  for  him  that  a  mill-stone 

'  Mark  ix.  33.  Luke  ix.  46.  G.  "On  that  day."  P.  "At  the  same 
time."  Schott  prefers  the  Vulgate  reading.  He  thinks  that  the  change 
was  made  with  a  view  to  interpret  the  original  term. 

*  "  Putas  "  of  the  Vulgate  is  a  mere  expletive,  answering  to  a  Greek 
particle. 

'  The  greatest.  This  question  was  preceded  by  a  discussion  among 
themselves,  to  which  the  mark  of  regard  recently  bestowed  on  Peter, 
fox  whom  our  Lord  paid  the  tax  in  conjunction  with  himself,  seems  to 
have  given  rise.  "  They  did  not  venture  to  ask  Him  openly  :  Why  hast 
Thou  preferred  Peter  to  us]"  St.  Chrysostom.  "Because  they  had 
seen  the  same  tribute  paid  for  the  Lord  and  for  Peter,  from  the  equality 
of  the  price  they  judged  that  Peter  was  preferred  to  all  the  apostles." 
St.  Jerom. 

*  In  the  kingdom  of  the  Messiah  on  earth,  or  in  heaven. 

^  An  ancient  tradition  states  that  this  child  was  Ignatius,  afterwards 
Bishop  of  Antioch,  who  died  a  martyr. 

*  By  docility  and  innocence. 

'  Charity  is  strongly  recommended  by  this  assurance. 

'  Mark  ix.  41.  Luke  xvii.  2.  Adult  believers  are  as  children  in 
Christ.  The  poor  and  lowly  are  especially  so  called.  See  Chrysostom. 
"  We  understand  by  scandal  the  giving  occasion  to  the  ruin  of  any  one 
by  our  words  or  actions."     St.  Jerom  in  c.  xv.  Mat. 

'  Cause  thee  to  sin. 


140  THE    FOUR    GOSPELS. 

were  hung  at  his  neck,  and  that  he  were  plunged  into  the 
depth  of  the  seaJ 

7.  Wo  to  the  world  because  of  scandals.^  For  it  must 
needs  be  that  scandals  come,^  but,  nevertheless,  wo  to  that 
man  by  whom  the  scandal  cometh. 

8.  And  if  thy  hand  or  thy  foot  scandalize  thee,*  cut  it  off,^ 
and  cast  it  from  thee.^  It  is  better  for  thee  to  go  into  life 
maimed  or  lame,  than  having  two  hands,  or  two  feet,  to  be 
cast  into  everlasting  fire. 

9.  And  if  thy  eye  scandalize  thee,  pluck  it  out,  and  cast 
it  from  thee.  It  is  better  for  thee  having  one  eye  to  enter 
into  life,  than  having  two  eyes  to  be  cast  into  hell  fire. 

10.  See  that  you  despise  not  one  of  these  little  ones  :  for 
I  say  to  you  that  their  angels  in  heaven^  always  see  the 
face  of  My  Father  who  is  in  heaven. 

11.  For  the  Son  of  man  is  come  to  save  that  which  was 
lost.8 

12.  What  think  ye  ?  If  a  man  have  a  hundred  sheep, 
and  one  of  them  should  go  astray,  doth  he  not   leave  the 


*  Syrians  and  Egyptians  used  to  punish  criminals  by  sinking  them  in 
the  sea.  This  was  not  practised  by  the  Jews,  who  justly  regarded  it 
with  horror. 

"  Crimes,  public  disorders,  or  private  excesses  involving  the  ruin  of 
others. 

'  Considering  human  frailty,  such  evils  must  be  expected.  "  Every 
one  through  his  own  fault  becomes  an  occasion  of  scandal."     St.  Jerom. 

*  Supra  V.  30.  Mark  ix.  42.  Our  Lord  repeated  His  maxims  on 
several  occasions. 

^  G.  P.  "  Them."  The  Vulgate  reading,  which  is  in  the  singular 
number,  is  conformable  to  three  of  the  chief  manuscripts  and  several 
versions.     Lachmann  prefers  it. 

*  "  He  does  not  speak  of  limbs.  God  forbid !  He  speaks  of  friends 
and  relations,  who  may  be  to  us  as  the  limbs  of  our  body."  St.  Chry- 
sostom. 

'  The  faithful  are  entrusted  to  the  charge  of  angels,  who  "are  sent 
to  minister  for  them  who  shall  receive  the  inheritance  of  salvation." 
Heb.  i.  14.  See  also  Ps.  xxxiii.  8.  Whilst  exercising  their  charge, 
they  continue  to  enjoy  the  Divine  presence.  They  are  conscious  of  the 
wrongs  done  to  those  over  whom  they  watch. 

*  Luke  xix.  10.  The  sheep  which  was  lost.  The  gender  in  Greek  is 
neuter. 


ST.    MATTHEW.  141 

ninety-nine  on  the  mountains,^  and  go  to  seek  that  which  is 
gone  astray  ? 

13.  And  if  it  so  be  that  he  find  it,  verily  I  say  to  you,  he 
rejoiceth  more  for  that,  than  for  the  ninety-nine  that  went 
not  astray, 

14.  Even  so  it  is  not  the  will  of  your  Father,  who  is  in 
heaven,  that  one  of  these  little  ones  should  perish.^ 

15.  But  if  thy  brother'  shall  sin  against  thee,*  go  and  re- 
buke him  between  thee  and  him  alone.^  If  he  hear  thee, 
thou  wilt  have  gained  thy  brother. 

16.  And  if  he  will  not  hear  thee,  take  with  thee  one  or 
two  more,  that  in  the  mouth^  of  two  or  three  witnesses 
every  word  may  stand.'' 

17.  And'if  he  will  not  hear  them,  tell  the  church  :^  and  if 
he  will  not  hear  the  church,  let  him  be  to  thee  as  the  hea- 
then^  and  the  tax-gatherer.^" 

18.  Verily  I  say  to  you,  whatsoever  ye  shall  bind  upon 
earth,   shall    be  bound  also   in  heaven  ;  and   whatsoever 


'  This  reading  is  preferred  by  Griesbach,  Campbell,  and  Bloomfield. 
P.  "and  goeth  into  the  mountains."  "  The  parallel  passage,  Luke  xv.  4, 
which  has  no  ambiguity,  decides  the  question."     Campbell. 

"^  As  God  rejoices  at  the  conversion  of  the  sinner,  so  is  he  grieved, 
humanly  speaking,  at  the  ruin  of  a  child,  or  a  believer. 

^  Thy  fellow  disciple. 

*  Lev.  xix.  17.     Eccl.  xix.  13.     Luke  xvii.  3.     James  v,  19. 

^  Correction  should  be  private  in  regard  to  personal  offences  of  a 
private  character.  Public  crimes  or  secret  crimes,  which  if  not  cor- 
rected, or  punished,  may  speedily  spread,  require  public  and  prompt  de- 
nunciation. 

°  It  is  a  Hebrew  pleonasm,  meaning  by  the  testimony  or  word.  Deut. 
xix.  15.     John  viii.  17.     2  Cor.  xiii.  1.     Heb.  x.  28. 

'  May  be  established  and  proved.  They  may  be  mediators,  as  well 
as  witnesses. 

*  "  That  is,  to  the  prelates."  St.  Chrysostom.  The  following  verse 
confirms  this  interpretation.  The  Church  is  represented  by  her  pre- 
siding officer,  for  as  St.  Cyprian  says :  "  The  Church  is  in  the  Bishop." 

°  One  altogether  estranged  from  religious  coimnunion.  1  Cor.  v.  11. 
2  Thess.  iii.  14. 

'"  A  public  sinner,  the  tax-gatherers  in  Judea  being  regarded  as  extor- 
tioners. 


142  THE    FOUR    GOSPELS. 

ye    shall     loose    upon    earth,   shall    be    loosed    also    in 
heaven.^ 

19.  Again  I  say  to  you,  that  if  two  of  you  shall  agree 
upon  earth  concerning  any  thing  whatsoever  that  they  shall 
ask,2  it  shall  be  done  for  them  by  My  Father,  who  is  in 
heaven. 

20.  For  where  two  or  three  are  gathered  together  in 
My  name,^  there  am  I  in  the  midst  of  them.* 

21.  Then  Peter  coming  to  Him  said:  Lord,  how  often 
shall  my  brother  sin  against  me,  and  I  forgive  him  1^  till 
seven  times  ? 

22.  Jesus  saith  to  him  :  I  say  not  to  thee,  till  seven  times, 
but  till  seventy  times  seven.^ 

23.  Therefore  is  the  kingdom  of  heaven  likened  to  a  king, 
who  wished  to  settle  accounts  with  his  servants.'^ 

24.  And  when  he  had  begun  to  take  the  account,  one 
was  brought  to  him  that  owed  him  ten  thousand  talents.^ 

*  The  sentence  of  the  prelates  of  the  Church  is  ratified  in  heaven. 
John  XX.  23.  "  He  gives  power  to  the  apostles,  that  those  who  are  con- 
demned by  their  judgment  may  know  that  the  sentence  of  man  is  con- 
firmed by  the  divine  sentence,  and  that  whatsoever  is  bound  on  earth  is 
bound  also  in  heaven."     St.  Jerom. 

*  The  object  of  petition  must  be  just  and  conformable  to  the  divine 
will. 

^  Lawfully  and  orderly,  with  the  sanction  of  His  authority. 

*  To  hear  their  prayers,  and  direct  their  counsels.  This  assurance 
&es  not  secure  so  small  a  number  of  persons  from  error. 

*  Luke  xvii.  4.  This  supposes  that  on  remonstrating  with  him,  he 
will  hearken  and  repent.     St.  Chrysostom. 

'  This  is  put  for  an  indefinite  number.  There  is  no  limit  to  the  duty 
of  forgiveness  :  but  the  injured  person  is  not  obliged  to  forego  his  just 
claims,  or  to  give  marks  of  friendship,  when  they  are  likely  to  en- 
courage delinquency. 

'  The  term  signifies  slaves.  Persons  high  in  oflice  were  sometimes 
bondmen  of  their  sovereign,  as  is  still  the  case  in  Russia. 

*  This  debt  was  immense.  "  It  is  remarkable,  that  is  the  very  sum 
which  Haman  undertook  to  pay  to  his  sovereign,  the  king  of  Persia,  in 
lieu  of  the  tribute  of  the  Jews."  Esther  c  iii.  v.  9.  '*^A  Gatholic."  A 
governor  of  a  province,  or  collector  of  revenue,  who  for  several  years 
neglected  to  give  an  account  of  his  administration,  might  have  been  in- 
debted to  his  sovereign  to  such  an  amount. 


ST.    MATTHEW.  143 

25.  And  as  he  had  not  wherewith  to  pay,  his  lord  com- 
manded that  he  and  his  wife  and  children,  and  all 
that  he  had,  should  be  sold,^  and  that  payment  should 
be  made. 

26.  But  that  servant,  falling  down,  besought  him,  say- 
ing: Have  patience  with  me,  and  I  will  pay  thee  all. 

27.  And  the  lord  of  that  servant  being  moved  with  pity, 
let  him  go,  and  forgave  him  the  debt. 

28.  But  when  that  servant  was  gone  out,^  he  found  one 
of  his  fellow  servants  that  owed  him  a  hundred  denarii : 
and  laying  hold  of  him,  he  seized  him  by  the  throat,^  say- 
ing :  Pay*  what  thou  owest."^ 

29.  And  his  fellow- servant  falling  down,^  besought  him 
saying  :  Have  patience  with  me,  and  I  will  pay  thee  all. 

30.  And  he  would  not :  but  he  went  and  cast  him  into 
prison,  till  he  should  pay  the  debt. 

31.  Now  his  fellow-servants  seeing  what  had  happened, 
were  very  much  grieved,  and  they  came  and  told  their 
lord  all  that  had  happened. 

32.  Then  his  lord  called  him  and  said  to  him:  Thou 
wicked  servant,  I  forgave  thee  all  the  debt,  because  thou 
besoughtest  me  : 

33.  Shouldst  not  thou  then  have  had  compassion  also  on 
thy  fellow-servant,  even  as  I  had  compassion  on  thee  ? 


'  The  debtor  and  his  family,  as  well  as  his  property,  were  by  the 
Mosaic  law  liable  to  be  sold  to  satisfy  the  claims  of  creditois.  This 
servitude  was,  however,  limited  to  six  years.  Amoa  viii.  6.  4  King^ 
iv.  1. 

*  But  a  short  time  elapsed,  since  he  obtained:  the  release  from  debt, 
which  aggravates  his  cruelty. 

*  This  violence  is  an  aggravating  circumstance. 

*  G.  P.  "  Me."  Griesbach  and  Bloomfield  think  thai  the  proaoun  ia 
an  interpolation.  Several  ancient  manuscripts,  and  veiaions  support  the 
Vulgate  reading. 

'  Literally  :  If  thou  owest  me  any  thing. 

*  G.  P.  "  At  his  feet."  These  words  are  wanting  in  the  chief  manu- 
scripts and  versions.    Griesbach  cancels  them. 


!44  THE    FOUR    GOSPELS. 

34.  And   his  lord  being  angry,  delivered  him  to  the  tor- 
turers^ until  he  paid  all  the  debt.^ 

35.  So  also  will  My  heavenly  Father  do  to  you,  if  ye  do 
not  forgive  every  one  his  brother  from  his  heart,^ 


CHAPTER  XIX. 

Christ  declares  marriage  to  he  indissoluble  :  He  recommends 
celibacy,  shows  the  danger  of  riches,  and  promises  great  re- 
wards to  those  that  leave  all  to  follow  Him. 

1.  And  it  came  to  pass  that  w^hen  Jesus  had  ended  these 
words,  He  departed  from  Galilee,  and  came  into  the 
territory  of  Judea,  beyond  the  Jordan. 

2.  And  great  multitudes  followed  Him,  and  He  healed 
them  there. 

3.  And  the  Pharisees  came  to  Him,  tempting  Him,*  and 
saying  :^  Is  it  lawful  for  a  man  to  put  away  his  wife  for 
everj'^  cause  ?® 

4.  And  He  answering  said  to  them  :  Have  ye  not  read 
that  He  who  made  man  from  the  beginning,  made  them 
male  and  female,'  and  said  :® 


*  Jailers  were  so  called.  They  occasionally  applied  the  torture  to 
criminals. 

"  G.  P.  "  Unto  him."  The  Vatican  and  Cambridge  manuscripts  and 
several  versions  have  no  corresponding  word.  Schott  approves  of  the 
Vulgate  reading. 

^  G.  P.  "  Their  trespasses."  Griesbach,  Lachmann,  Meyer  and 
Schott  reject  these  words,  which  are  wanting  in  the  most  ancient  manu- 
scripts and  versions. 

*  Trying  Him:  seeking  to  puzzle  Him,  and  to  find  a  pretext  for 
censure. 

"  G.  P.  "  "Unto  him."  Griesbach  and  Schott  prefer  the  Vulgate  read- 
ing, which  is  conformable  to  the  best  manuscripts  and  versions. 

*  For  any  cause  whatever. 
'  Gen.  i.  27. 

*  The  words  which  follow  are  recorded  in  Genesis  ii.  24  in  connexion 
with  those  of  Adam.  They  may  be  of  Moses.  Of  their  divine  inspira- 
tion no  doubt  can  be  entertained.     1  Cor.  vi,  16.     Ephes.  v.  31. 


ST.    MATTHEW.  145 

5.  For  this  cause  shall  a  man  leave  father  and  mother 
and  shall  cleave  to  his  wife,  and  the  tw^o  shall  be  in  one 
flesh.i 

6.  Therefore  now  they  are  not  two,  but  one  flesh. 
What  therefore  God  hath  joined  together,  let  not  man  put 
asunder.^ 

7.  They  say  to  Him  :  Why  then  did  Moses  command  to 
give  a  bill  of  divorce,  and  to  put^  away  ? 

8.  He  saith  to  them :  Because  Moses  by  reason  of  the 
hardness  of  your  heart*  permitted  you  to  put  away  your 
wives :  but  from  the  beginning  it  was  not  so.^ 

9.  And  I  say  to  you,  that  whosoever  shall  put  away  his 
wife,  except  it  be  for  fornication,^  and  shall  marry  another, 
committeth  adultery  :  and  he  that  shall  marry  her  that  is 
put  away,  committeth  adultery. 

10.  His  disciples  say  to  Him  :  If  the  case  of  a  man  with 
his  wife  be  so,  it  is  not  expedient  to  marry. 

11.  But  He  said  to  them :  All  men  take  nof  this  word, 
but  they  to  whom  it  is  given. 


'  Shall  become  one  flesh. 

^  This  solemn  prohibition  renders  the  marriage  of  Christians  indis- 
soluble after  its  consummation. 

'  Deut.  xxiv.  1;  G.  P.  "her."  The  pronoun  is  wanting  in  three  of 
the  chief  manuscripts  and  many  versions.  Schott  prefers  the  Vulgate 
reading. 

*  The  obduracy  of  the  Jews  gave  occasion  to  the  law  of  divorce,  lest 
they  should  be  tempted  to  rid  themselves  by  murder,  of  a  hated  wife. 

^  Marriage  was  originally  the  union  of  two  persons  by  a  perpetual 
bond. 

®  Adultery,  which  in  Scripture  is  called  fornication,  warrants  the  dis- 
missal of  the  guilty  party.  Supra  v.  32.  Mark  x.  11.  Luke  xvi.  18. 
1  Cor.  vii.  10.  "  Because  it  might  happen  that  a  woman  would  be  ac- 
cused wrongfully,  and  that  a  man  would  make  the  charge  in  order  to 
pass  to  a  second  marriage,  he  is  allowed  to  dismiss  his  wife  on  condition 
that  he  shall  have  no  other  in  her  lifetime."     St.  Jerom. 

''  The  Greek  term  denotes  capacity  like  that  of  a  vessel  to  contain 
liquor.  It  is  wrongly  translated.  P.  "  All  men  cannot  receive  this 
saying."  St.  Chrysostom  remarks:  "  Christ  shows  that  whoever  enters 
on  this  career  needs  great  aid  from  above,  wliich,  however,  is  granted  to 
whosoever  wills  it." 
10 


146  THE   FOUR    GOSPELS. 

12.  For  there  are  eunuchs  who  are  born  so  from  their 
mother's  womb  ;  and  there  are  eunuchs  who  are  made  so  by 
men,^  and  there  are  eunuchs  who  have  made  themselves 
such2  for  the  kingdom  of  heaven.^  He  that  can  take,  let 
him  take  it.* 

13.  Then  little  children  were  presented  to  Him,  that  He 
might  lay  hands  upon  them,  and  pray.^  And  the  disciples 
rebuked  them.^ 

14.  But  Jesus  said  to  them :  Suffer  the  little  children, 
and  forbid  them  not  to  come  to  Me :  for  the  kingdom  of 
heaven  is  for  such.'' 

15.  And  when  He  had  laid  hands  on  them,^  He  departed 
thence. 

16.  And  behold  a  man  came,  and  said  to  Him  :  Good  Mas- 
ter, what  good  shall  I  do  that  I  may.  have  life  everlasting  ? 

17.  But  He  said  to  him  :  Why  askest  thou  Me  concerning 
good  P  One  is  good,  God.^*^  But  if  thou  wilt  enter  into  life, 
keep  the  commandments. 

'  "  By  referring  to  these  facts  He  secretly  moves  them  to  choose  this 
manner  of  life,  and  insinuates  the  possibility  of  this  virtue."  St.  Chry- 
sostom. 

^  By  voluntary  continence.  St.  Chrysostom  justly  says  :  "  To  muti- 
late one's  self  is  the  work  of  the  devil." 

'  The  motive  of  celibacy  determines  its  value. 

*  This  is  a  direct  exhortation  to  embrace  holy  celibate,  virhich  has 
filled  the  cloisters,  peopled  the  deserts,  and  prepared  millions  for  the 
society  of  angels.  "The  voice  of  the  Lord  implies  exhortation:  He 
encourages  His  soldiers  to  seek  the  rewards  of  chastity."     St.  Jerom. 

*  Mark  x.  13.     Luke  xviii.  15.     For  them. 
^  Those  who  brought  them. 

'  For  persons  who  in  simplicity  and  innocence  resemble  children. 
Supra  xviii.  3. 

*  This  gesture  was  used  in  blessing.     Gen.  xlviii.  14.  15. 

^  Mark  x.  17.  G.  P.  "Why  callest  thou  Me  good?"  The  Vulgate 
reading  is  deemed  correct  by  Bengelius,  Griesbach,  Schott,  and  other 
critics.  It  is  supported  by  five  manuscripts,  and  by  the  Coptic,  Arme- 
nian, Saxon,  and  Ethiopic  versions.  It  was  also  in  the  copies  of  Origen 
and  several  of  the  ancients.  The  other  reading  was  probably  intro- 
duced with  a  view  to  establish  a  conformity  with  Luke  xviii.  19.  The 
sense  may  be  the  same :  Why  question  Me  about  goodness  1  why  style 
Me  good  1     Our  Lord  may  have  used  both  expressions. 

"  G.  P.  "  There  is  none  good  but  one,  that  is,  God."    This  reading  is 


ST.    MATTHEW.  147 

18.  He  said  to  Him :  Which?  And  Jesus  said:  "Thou 
shalt  not  commit  murder  ;  thou  shalt  not  commit  adultery  ; 
thou  shalt  not  steal ;  thou  shalt  not  bear  false  witness. 

19.  Honor  thy  father,  and  thy  mother :  and,  thou  shalt 
love  thy  neighbor  as  thyself."^ 

20.  The  young  man  saith  to  Him  :  All  these  have  I  kept 
from  my  youth  ;^  w\ia,t  is  still  wanting  to  me  ? 

21.  Jesus  saith  to  him  :  If  thou  wilt  be  perfect,^  go  sell 
what  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
a  treasure  in  heaven :  and  come,  follow  Me. 

22.  And  when  the  young  man  had  heard  the  word,  he 
went  away  sad  :  for  he  had  great  possessions. 

23.  Then  Jesus  said  to  His  disciples :  Verily,  I  say  to  jou, 
that  a  rich  man  shall  hardly  enter  into  the  kingdom  of 
heaven. 

24.  And  again  I  say  to  you :  It  is  easier  for  a  camel  to 
pass  through  the  eye  of  a  needle,*  than  for  a  rich  man^  to 
enter  into  the  kingdom  of  heaven. 

25.  And  when  they  had  heard  this,  the^  disciples  won- 
dered very  much,  saying  :  Who"  then  can  be  saved  ? 


rejected  by  Griesbach  and  Schott.  The  Vulgate  is  conformable  to 
manuscripts  and  versions.  "God"  is  wanting  in  some  of  them.  God 
alone  is  infinitely  good.  Our  Lord  wished  to  lead  the  young  man  to  the 
belief  of  His  divinity.  "  Because  the  youth  addressed  Him,"  says  St. 
Chrysostom,  "  as  a  mere  man,  a  Jewish  teacher,  He  answers  him  as  man." 

'  The  commandments  are  here  recited  in  an  abridged  form,  and  with- 
out regard  to  the  order  in  which  they  are  found  in  the  ancient  Scripture. 
Those  which  regard  God  are  not  mentioned,  although,  of  course,  they 
also,  as  far  as  they  are  the  expression  of  the  eternal  and  natural  law 
must  be  observed.     Exod.  xx.  13. 

^  This  young  man  had  passed  his  youth  in  innocence.  How  few  can 
say :  "All  these  have  I  kept  from  my  youth  !  " 

^  It  is  a  counsel  of  perfection,  not  a  law — to  give  all  to  the  poor,  and 
take  Christ  for  our  only  treasure. 

*  This  was  a  proverbial  expression  for  an  impossibility. 
^  One  who  trusts  in  riches.     Mark  x.  24. 

*  G.  P.  "His."  Griesbach  and  Schott  reject  it  on  the  authority  of 
manuscripts  and  versions. 

What  rich  man. 


148  THE   FOUR    GOSPELS. 

26.  And  Jesus  looking^  said  to  them :  With  men  this  if- 
impossible  :  but  with  God  all  things  are  possible.^ 

27.  Then  Peter  answering,^  said  to  Him  :  Behold  we 
have  left  all  things,"*  and  have  followed  Thee  :  what  there- 
fore shall  we  have? 

28.  And  Jesus  said  to  them :  Verily  I  say  to  you,  thai 
ye  who  have  followed  Me,  in  the  regeneration,^  when  the 
Son  of  man  shall  sit  on  the  seat  of  His  majesty,  ye  also 
shall  sit  on  twelve  seats,  judging  the  twelve  tribes  of 
Israel.^ 

29.  And  every  one  that  hath  left  house,  or  brethren,  or 
sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands, 
for  My  name's  sake,  shall  receive  a  hundred-fold,"^  and 
shall  possess  life  everlasting. 

30.  And  many  that  are  first  shall  be  last,  and  the  last 
shall  be  first.^ 

'  This  look  of  our  Redeemer  gave  peculiar  force  and  tenderness  to 
His  words. 

^  By  grace  the  rich  can  be  preserved  from  excessive  attachment  to 
their  wealth,  and  from  its  abuse. 

*  No  question  had  been  put  to  Peter ;  but  his  address  to  our  Lord  was 
a  continuation  of  the  conversation. 

*  St.  Jerom  well  observes :  "  This  was  great  confidence.  Peter  was 
a  fisherman,  without  wealth,  procuring  his  subsistence  by  his  industry  ; 
and  nevertheless  he  speaks  boldly  :  We  have  left  all  things."  St.  Chry- 
sostom  apostrophises  him :  "  What  are  all  these  things,  O  blessed  Peter  ? 
The  line,  the  net,  the  boat,  the  employment." 

^  In  the  new  order  of  things,  at  the  end  of  time. 

*  The  promise  is  general,  but  a  condition  of  faith  and  devotedness  is 
implied  :  wherefore  Judas  is  not  embraced  in  the  prediction.  The  apos- 
tles partake  of  the  judicial  attributes  of  Christ.  They  will  accompany 
Him  in  judgment.  Their  faith  will  be  an  occasion  of  greater  condemna- 
tion to  the  tribes  that  rejected  Him.  Their  doctrine  will  be  the  stand- 
ard, by  which  these  tribes  shall  be  judged.  Judging  may  also  be  taken 
for  governing,  as  the  rulers  were  called  judges.  The  terms  are  here 
used  to  signify  glory  and  honor,  as  St.  Chrysostom  teaches. 

'  Even  the  consolations  which  are  granted  in  this  life  far  surpass  all 
the  sacrifices  made  for  Christ. 

'  Infra  xx.  16.  Mark  x.  31.  Luke  xiii.  30.  This  is  a  proverbial 
expression,  which  is  illustrated  by  the  parable  which  follows.  This 
verse  would  read  better  at  the  head  of  the  next  chapter. 


ST.   MATTHEW.  149 


CHAPTER   XX. 

TAe  parable  of  the  laborers  in  the  vineyard.  The  ambition 
of  the  sons  of  Zebedee.  Christ  gives  sight  to  tivo  blind 
men. 

1.  The  kingdom  of  heaven  is  like  to  a  householder,  who 
went  out  early  in  the  morning  to  hire  laborers  for  his 
vineyard. 

2.  And  having  agreed  with  the  laborers  for  a  denarius' 
for  the  day,  he  sent  them  into  his  vineyard. 

3.  And  going  out  about  the  third  hour,^  he  saw  others 
standing  idle  in  the  market-place. 

4.  And  he  said  to  them :  Go  ye  also  into  my  vineyard, 
and  I  will  give  you  what  is  just. 

5.  And  they  went  their  way.  And  again  he  went  out 
about  the  sixth^  and  the  ninth*  hour,  and  did  in  like 
manner. 

6.  But  about  the  eleventh^  he  went  out,  and  found  others 
standing  f  and  he  saith  to  them  :  why  stand  ye  here  idle 
all  the  day  ? 

7.  They  say  to  him :  Because  no  one  hath  hired  us.  He 
saith  to  them  :  Go  ye  also  into  my  vineyard.'^ 

'  This  was  a  Roman  coin,  which  was,  however,  current  in  Palestine, 
when  reduced  to  the  condition  of  a  Roman  province.  I  have  preferred 
to  retain  the  Latin  name,  as  no  English  term  expresses  its  exact  value. 
It  is  generally  valued  at  seven  pence,  although  some  think  it  to  be  used 
for  the  ordinary  day's  hire. 

^  The  day  was  divided  by  the  Jews  into  twelve  unequal  parts.  The 
middle  point  of  time  between  sun-rise  and  noon,  was  called  the  third  hour. 

^  Noon. 

*  The  middle  point  of  time  between  noon  and  sun-set. 

^  G.  P.  "hour."  Griesbach  and  Schott,  on  the  authority  of  the  chief 
manuscripts  and  versions,  prefer  the  Vulgate  reading. 

®  G.  P.  "  idle."     The  same  critics  regard  this  as  an  interpolation. 

'  G.  P.  "  and  whatsoever  is  right,  that  shall  ye  receive."  These  words 
are  wanting  in  the  four  chief  manuscripts,  and  in  several  versions. 
Schott  suspects  that  they  were  borrowed  from  the  fourth  verse. 


150  THE   FOUR    GOSPELS. 

8.  And  when  evening  was  come,  the  lord  of  the  vine- 
yard saith  to  his  steward  :  Call  the  laborers,  and  pay  them 
their  hire,  beginning  from  the  last  even  to  the  first. 

P.  When  therefore  they  who  had  come  about  the  eleventh 
hour,  came  forward,  they  received  each  one  a  denarius. 

10.  But  when  the  first  also  came,  they  thought  that 
they  should  receive  more  :  and  they  also  received  each 
one  a  denarius. 

11.  And  receiving  it,  they  murmured  against  the  house- 
holder, 

12.  Saying  :  These  last  have  worked  one  hour,  and  thou 
hast  made  them  equal  to  us,  who  have  bonie  the  burden 
of  the  day,  and  the  heat. 

13.  But  he  answering  said  to  one  of  them:  Friend,  I  do 
thee  no  wrong :  didst  thou  not  agree  v/ith  me  for  a  denarius  T 

14.  Take  what  is  thine,  and  go  thy  way :  It  is  my  will 
also  to  give  to  this  last  even  as  to  thee.^ 

15.  Or  is  it  not  lawful  for  me  to  do  what  I  will  P  Is  thy 
eye  evil,^  because  I  am  good  ? 

16.  So  shall  the  last  be  first,  and  the  first  last:'^  for 
many  are  called,  but  few  are  chosen.^ 

'  The  drift  of  the  parable  is  to  show  that  the  gentiles  by  the  free  call 
of  God,  will  enjoy  equal  privileges  with  the  Jews,  without  injustice,  or 
undue  partiality,  through  divine  mercy  and  goodness.  The  various  stages 
through  which  mankind  had  passed  since  the  creation  may  be  considered 
as  the  different  hours  at  which  men  were  sent  into  the  vineyard  :  the 
gentiles  are  called  at  the  eleventh  hour.  The  parable  is  applied  by  St. 
Chrysostom  to  the  different  periods  of  life  at  which  men  are  effectually 
called  to  the  divine  service. 

^  G.  P.  "with  mine  own."  These  words  are  not  in  the  Saxon  and 
Armenian  versions,  but  are  not  wanting  in  any  Greek  manuscript  that 
has  yet  appeared.     They  were  read  by  St.  Chrysostom. 

'  Jealous,  envious.     The  gifts  of  God  are  wholly  unmerited. 

*  Supra,  xix.  30.  Mark  x.  31.  Luke  xiii.  30.  "  He  appears,"  says 
St.  Chrysostom,  "  to  point  to  Jews,  and  also  to  believers,  who  were  fer- 
vent and  afterwards  became  tepid  and  fell  away,  whilst  others,  abandoning 
vice,  went  forward  in  the  path  of  perfection." 

*  The  call  of  God  is  general — He  gives  to  all  graces  at  least  remotely 
sufficient  for  their  salvation,  but  comparatively  few  correspond  with  His 
grace,  and  obtain  glory. 


ST.    MATTHEW.  151 

17.  And  Jesus,  as  He  was  going  up  to  Jerusalem,  took 
the  twelve  disciples  apart,  and  said  to  them  : 

18.  Behold  we  go  up  to  Jerusalem,  and  the  Son  of  man 
will  be  delivered  up  to  the  chief  priests  and  the  scribes, 
and  they  will  condemn  Him  to  death  ; 

19.  And  will  deliver  Him  to  the  gentiles  to  be  mocked, 
and  scourged,  and  crucified,  and  the  third  day  He  will  rise 
again.  ^ 

20.  Then  came  to  Him  the  mother  of  the  sons  of 
Zebedee  with  her  sons,  adoring,  and  asking  something 
of  Him.2 

21.  He  said  to  her:  What  wilt  thou?  She  saith 
to  Him :  Say  that  these  my  two  sons  may  sit,  the  one 
on  Thy  right  hand,  and  the  other  on  the  left,  in  Thy 
kingdom.^ 

22.  And  Jesus  answering  said  :  Ye  know  not  what  ye 
ask.*  Can  ye  drink  the  cup^  that  I  shall  drink  ?^  They 
say  to  Him  :  We  can.'' 

23.  He  saith  to  them :  My  cup  indeed  ye  shall  drink  :^ 
but   to    sit  on   My  right    or   left   hand,  is    not   Mine   to 


'  The  minuteness  of  this  prediction  shows  a  full  knowledge  of  all  that 
was  to  happen. 

"  Mark  x.  35.     Prostrating  herself  in  the  attitude  of  a  suppliant. 

^  She  entertained  the  general  opinion,  that  the  Messiah  would  estab- 
lish an  earthly  kingdom,  and  appear  in  the  splendor  of  royalty. 

*  Christ  ascribes  to  the  sons  the  petition  made  in  their  behalf  by  their 
mother.  When  they  sought  places  of  honor,  they  knew  not  the  nature 
of  His  kingdom. 

^  The  cup  was  the  symbol  of  affliction.  Christ  asks  them  whether 
they  can  drink  the  bitter  draught  which  he  is  to  take. 

*  G.  P.  "And  to  be  baptized  with  the  baptism  wherewith  I  am 
baptized."  This  addition  is  wanting  in  the  four  chief  manuscripts, 
and  in  the  versions  generally.  Grotius,  Griesbach,  Mill  and  Schott 
reject  it. 

'  They  imagined  that  they  could,  not  knowing  their  own  weak- 
ness. 

^  G.  P.  "And  be  baptized  with  the  baptism  that  I  am  baptized 
with."  This  addition  is  rejected  by  the  same  critics  on  the  same 
authority. 


152  THE    FOUR    GOSPELS. 

give  to  you,i  but^  to  them  for  whom  it  has  been  prepared 
by  My  Father.3 

24.  And  the  ten  hearing  it  were  moved  with  indignation 
against  the  two  brethren. 

25.  But  Jesus  called  them  to  Him,*  and  said  :  Ye  know 
that  the  princes  of  the  gentiles  lord  it  over  them,  and  they 
that  are  the  greater  exercise  power^  upon  them. 

26.  ^  It  shall  not  be  so  among  you :  but  whosoever  will 
be  the  greater  among  you,  let  him  be  your  waiter.'' 

27.  And  he  that  will  be  first  among  you,  shall  be  your 
servant.^ 

28.  Even  as  the  Son  of  man  is  come  not  to  be  served,® 
but  to  serve,  and  to  give  His  life  a  redemption'"  for^^  many.^^ 

29.  And  when  they  went  out  from  Jericho,^^  a  great  mul- 
titude followed  Him. 

30.  And  behold  two  blind  men,  sitting  by  the  way  side, 
heard  that  Jesus  was  passing  by,  and  they  cried  out,  say- 
ing :  O  Lord,  Thou  Son  of  David,  have  mercy  on  us. 

31.  And  the  multitude  rebuked  them,  that^*  they  should 

^  "To  you."     This  is  wanting  in  the  Greek  text. 

"  P.  "  It  shall  be  given.''''  The  insertion  of  these  words  in  italics,  in 
the  Protestant  version,  is  unnecessary,  and  calculated  to  mislead  the 
reader.  Christ  does  not  deny  that  He  can  give  the  seats  of  honor,  but 
says  that  He  must  give  them  to  those  for  whom  they  are  prepared  by 
His  Father.  "  For  whom,"  asks  St.  Chrysostom,  "  has  it  been  pre- 
pared '?  For  such  as  may  become  conspicuous  for  good  works.  There- 
fore He  did  not  say  :  To  give  is  not  Mine,  but  My  Father's,  lest  any 
one  should  suppose  Him  to  be  powerless  and  unable  to  bestow  the 
reward."     See  also  Campbell. 

'  Mark  x.  41. 

*  Luke  XX.  25. 

*  The  Greek  verbs  denote  abuse  of  power. 
"  G.  P.  "  But,"  rejected  by  Schott. 

'  "  Serving  man."     A  Catholic.  '  Slave. 

'  Philip,  ii.  7.     Waited  on.  ^^  Ransom. 

"  In  place  of. 

"  "  Many  "  does  not  necessarily  imply  a  limited  number,  yet  the  ran- 
f*om  is  not  effectual  for  all. 
"  Mark  x.  46.  Luke,  viii.  35. 
"  G.  P.  "  Because ;"  Campbell  shows  this  version  to  be  incorrect.. 


ST.    MATTHEW.  153 

hold  their  peace.     But  they  cried  out  the  more,  saying :  O 
Lord,  Thou  Son  of  David,  have  mercy  on  us. 

32.  And  Jesus  stood  and  called  them,  and  said  :  What 
will  ye  that  I  do  to  you  ? 

33.  They  say  to  Him  :  Lord,  that  our  eyes  be  opened. 

34.  And  Jesus  having  compassion  on  thenv,  touched  their 
eyes.     And  immediately  they  saw^  and  followed  Him. 


CHAPTER  XXI. 

Christ  rides  into  Jerusalem  upon  an  ass :  He  casts  the  buyers 
and  sellers  out  of  the  temple:  curses  the  Jig-tree  :  and  puts 
to  silence  the  priests  and  scribes. 

1.  And  when  they  drew  nigh  to  Jerusalem,^  and  were 
I'ome  to  Bethphage,  unto  Mount  Olivet,^  then  Jesus  sent 
two  disciples, 

2.  Saying  to  them :  Go  ye  into  the  village  that  is  over 
against  you,  and  immediately  you  will  find  an  ass  tied,  and 
a  colt  with  her  :  loose  and  bring  them  to  me.* 

3.  And  if  any  man  say  any  thing  to  you,  say  ye,  that 
the  Lord  hath  need  of  them  •J'  and  forthwith  he  will  let 
them  go. 

4.  Now  all  this  was  done  that  what  was  spoken  by  the 
prophet  might  be  fulfilled,  who  saith  : 

5.  "  Tell   ye  the  daughter  of  Sion  :    Behold,  thy  King 


'  G.  P.  "  Their  eyes  received  sight."  Griesbach  and  Schott  reject 
the  words  "  their  eyes,"  which  are  wanting  in  the  ancient  manuscripts 
and  versions. 

"^  Mark.  xi.  1.     Luke  xix.  29. 

^  About  six  furlongs  from  Jerusalem. 

*■  Our  Lord  in  giving  this  order  showed  His  knowledge  and  authority. 

*  It  is  possible,  that  the  owner  might  be  acquainted  with  Christ :  other- 
wise we  must  suppose  an  extraordinary  operation  of  divine  power  on  his 
heart,  in  this  circumstance.  Campbell  translates  :  "  The  Master  ;"  but 
it  is  probable  that  Christ  was  styled  Lord,  in  the  strictest  sense,  by  the 
apostles  and  others  who  believed  in  Hira. 


154  THE    FOUR    GOSPELS. 

Cometh  to  thee,'  meek  and  sitting  upon  an  ass,  and  a  colt 
the  foal  of  her  that  is  used  to  the  yoke."^ 

6.  And  the  disciples  going  did  as  Jesus  commanded  them. 

7.  And  they  brought  the  ass  and  the  colt :  and  laid  their 
garments  upon  them,  and  made  Him  sit  thereon. 

8.  And  a  very  great  multitude  spread  their  garments  in 
the  way  :  and  others  cut  boughs  from  the  trees,  and  strewed 
them  in  the  way.^ 

9.  And  the  multitudes  that  went  before  and  that  fol- 
lowed, cried,  saying :  "  Hosanna*  to  the  Son  of  David : 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord  :^ 
Hosanna  in  the  highest."^ 


^  John  xii.  15.  We  read  in  Isaiah  :  "  Behold  the  Lord  hath  made  it 
to  be  heard  in  the  ends  of  the  earth,  tell  the  daughter  of  Sion  :  Behold, 
thy  Saviour  cometh."  Is.  Ixii.  11.  Zachariah  says  :  "  Rejoice  greatly, 
O  daughter  of  Sion,  shout  for  joy,  O  daughter  of  Jerusalem  ;  Behold,  thy 
King  will  come  to  thee,  the  just  and  Saviour  :  He  is  poor,  and  riding 
upon  an  ass,  and  upon  a  colt  the  foal  of  an  ass."  Zach.  ix.  9.  The 
substance  of  these  two  predictions  is  presented  by  Matthew  in  a  com- 
bined form,  and  according  to  the  version  of  the  Septuagint.  Jerusalem 
is  called  daughter  of  Sion,  by  a  figure  familiar  with  Jevi^ish  wTiters, 
because  Mount  Sion,  on  which  the  temple  was  built,  was  within  its 
precincts. 

"  It  is  not  probable  that  Christ  used  two  animals,  even  successively  : 
but  the  garments  may  have  been  placed  on  them,  to  add  to  the  display. 
Some  think  that  there  was  only  one,  which  is  first  called  generically,  and 
afterw'ards  specifically,  as  the  Hebrews  often  repeat  the  same  thing  in  a 
different  form.  This  supposition  is  favored  by  the  fact  that  the  Hebrew 
and  Greek  terms  corresponding  to  the  first  word  are  the  common  gender  : 
but  the  text  clearly  distinguishes  two  animals. 

^  This  was  a  usual  mode  of  signifying  extraordinary  respect.  When 
Jehu  was  anointed  king,  they  put  their  garments  under  him.  4  Kings  ix.  3 , 

^  "  Save,  we  beseech  Thee,"  or  God  save.  The  salutation  and  prayer 
are  found  in  Ps.  cxvii.  25.  "  O  Lord  save  me  :  O  Lord  give  good  suc- 
cess. Blessed  be  He  that  cometh  in  the  name  of  the  Lord."  See  also 
Mark.  xi.  10.  Luke  xix.  38.  The  Hebrew  text  of  the  Psalmist  bears 
a  still  closer  resemblance  to  the  cries  of  the  people.  Our  Lord  Himself 
quotes  other  passages  which  immediately  precede.     Infra  v.  42. 

^  The  ambassador  of  God  :  O  ifx^^l^^^oi  was  a  usual  appellation  of 
the  Messiah.  His  divine  character  was  not  at  once  proclaimed,  or 
suspected  by  the  common  people. 

*  Thou  who  reignest  on  high,  sa.ve  Him. 


ST.   MATTHEW.  •    155 

10.  And  when  He  was  come  into  Jerusalem,  the  whole 
city  was  moved,^  saying  :  Who  is  this  ? 

11.  And  the  people  said  :  This  is  Jesus  the  prophet,^  from 
Nazareth  of  Galilee. 

12.  And  Jesus  went  into  the  temple  of  God,^  and  cast 
out  all  them  that  sold  and  bought  in  the  temple,*  and  over- 
threw the  tables  of  the  money-changers,  and  the  stalls  of 
them  that  sold  doves  :^ 

13.  And  He  saith  to  them  :  It  is  written  :  "  My  house 
shall  be  called"  a  house  of  prayer  :  but  ye  have  made  it 
a  den  of  thieves."^ 

14.  And  in  the  temple  the  blind  and  the  lame  came  to 
Him  ;  and  He  healed  them. 

15.  And  the  chief-priests  and  scribes,  seeing  the  wonder- 
ful things  which  He  did,  and  the  children  in  the  temple 
crying  out  and  saying  :  "  Hosanna  to  the  Son  of  David  ;" 
were  moved  with  indignation  ; 

16.  And  they  said  to  Him  :  Hearest  thou  what  these 
say  ?     And  Jesus  said    to    them :    Yea ;    have    ye    never 

'  Excited. 

^  The  Greek  article  is  emphatic,  as  St.  Jerom  ohserves. 

^  Luke  xix.  45.  This  happened  on  the  following  day,  as  appears  from 
Mark  xi.  12.  15.  St.  Chrysostom  observes  that  a  similar  fact  occurred  in 
the  early  part  of  the  public  ministry  of  our  Lord.     See  John  ii.  14. 

*  St.  Jerom  remarks  :  "  Among  all  the  miracles  which  Christ  per- 
formed, this  seems  to  me  the  most  wonderful,  that  one  man,  who  at  that 
time  was  an  object  of  contempt,  and  so  abject  that  He  was  afterwards 
crucified,  whilst  the  Scribes  and  Pharisees  raged  against  Him,  seeing 
that  He  ruined  their  interests,  could  with  a  single  whip  cast  forth  such 
a  crowd,  and  upset  the  tables,  and  break  their  chairs  in  pieces,  and  do 
other  acts  which  a  numerous  army  would  not  have  attempted  Some- 
thing of  a  heavenly  radiance  must  have  beamed  from  His  eyes,  and  the 
majesty  of  the  Godhead  must  have  shone  forth  from  His  countenance." 
In  loc. 

^  The  court-yards  connected  with  the  sacred  edifice  were  included 
under  the  term  temple.  In  these  it  was  customary  to  sell  the  animals 
usually  offered  in  sacrifice,  and  the  doves  which  were  presented  as  of- 
ferings ;  as  also  to  exchange  Hebrew  for  Roman  money.  I  have  bor- 
rowed the  term  "  stalls"  from  "  A  Catholic." 

"  That  is  :  Shall  be.     Isai  Ivi.  7.     Jerem.  vii.  11.     Luke  xix.  46. 

'  By  frauds  in  dealing. 


556  THE    FOUR    GOSPELS. 

read  :  "  Out  of  the  mouth  of  infants  and  of  sucklings  Thou 
hast  drawn  praise  ?"^ 

17.  And  leaving  them,  He  Avent  out  of  the  city  into 
Bethania,  and  remained  there. 

18.  And  in  the  morning,  returning  into  the  city,  He 
was  hungry.2 

19.  And  seeing  a  fig-tree  by  the  way-side,  He  came  to 
it,  and  found  nothing  on  it  but  leaves  only,^  and  He  saith 
to  it :  May  fruit  never  grow*  on  thee  henceforward.  And 
immediately  the  ng-tree  withered  away. 

20.  And  the  disciples  seeing  it,  wondered,  saying  :  How 
is  it  presently  withered  away  !^ 

21.  And  Jesus  answering  said  to  them  :  Verily  I  say  to 
you,  if  ye  have  faith,  and  waver  not,^  ye  may  not  only 
do  this  of  the   fig-tree  C  but  even  if  ye  say  to  this  moun- 


'  Lit.  "  Perfected."     Ps.  viii.  3. 

'  Christ,  being  true  man,  was  capable  of  hunger ;  but  He  had  entire 
•control  of  His  appetite,  so  that  He  experienced  it  only  when  He  thought 
fit,  as  is  evident  from  His  fast  during  forty  days. 

^  Mark  xi.  13.  This  was  not  surprising,  since  it  was  not  the  season 
for  figs.  The  examination  of  the  fig-tree,  as  if  in  quest  of  figs,  was  a 
.significant  action.  The  fig-tree  was  the  symbol  of  the  Jewish  nation, 
which  was  void  of  fruit  when  Christ  came  to  visit  it,  and  drew  on 
itself  a  curse.  Man  cannot  plead  any  excuse,  if  he  bear  not  fruits  of 
grace  at  all  times.  "  Why  was  the  fig-tree  cursed?"  asked  Chrysostom: 
"  For  the  sake  of  the  disciples,  that  they  might  entertain  confidence. 
Since  He  every  where  bestowed  favors  and  punished  no  one  ;  and  yet  it 
was  proper  to  give  an  example  of  His  avenging  power,  that  both  the 
disciples  and  Jews  might  learn,  that  He  having  it  in  His  power  to  de- 
stroy His  crucifiers,  yielded  Himself  up  to  them." 

*  Et5  tov  dicovtt :  for  ever.  This  curse  was  to  fall  on  the  fruitless 
nation. 

*  Mark  xi.  20.  By  this  our  Lord  would  show  that  His  judgments  are 
prompt  and  terrific.  He  waits  with  patience  for  the  fruits  which  man 
should  bring  forth  :  but  at  length  He  punishes  with  dreadful  severity. 
How  quickly  the  Jewish  nation  withered  beneath  His  curse  !  Their 
temple  was  destroyed,  their  land  was  made  desolate. 

"  All  true  faith  excludes  doubt :  but  there  is  an  extraordinary  degree 
/of  faith,  accompanied  with  great  confidence  in  God,  and  miraculous  gifts. 
That  is,  a  miracle  like  that  done  to  the  fig-tree. 


ST.    MATTHEW.  157 

tain  :  Raise  thyself,  and  cast  thyself  into  the  sea.^  it  shall 
be  done. 

22.  And  all  things  whatsoever  ye  shall  ask  with  faith 
in  prayer,^  ye  shall  receive. 

23.  Aud  when  He  was  come  into  the  temple,  as  He  wa.^ 
teaching,  the  chief  priests  and  ancients^  of  the  people  came 
to  Him,  saying  :  By  what  authority  dost  Thou  these  things? 
and  who  hath  given  Thee  this  authority  V^ 

24.  Jesus  answering  said  to  them  :  I  also  will  ask  you 
one  word,^  which  if  ye  shall  tell  Me,  I  will  also  tell  you 
by  what  authority  I  do  these  things.^ 

25.  Whence  was  the  baptism  of  John  V  From  heaven  or 
from  men  ?  But  they  thought  within  themselves,^  saying  : 

26.  If  we  say  from  heaven  ;  He  will  say  to  us :  Why 
then  did  ye  not  believe  him  1  But  if  we  say  from  men,  we 
are  afraid  of  the  multitude  ;  for  all  regarded  John  as  a 
prophet.^ 

27.  And  answering  Jesus  they  said  :  We  know  not.^o  He 
also  said  to  them ;  Neither  do  I  tell  you  by  what  authority 
I  do  these  things. 

'  This  proverbial  expression  is  not  to  be  pressed  literally.  It  signifies 
that  great  miracles  can  be  performed  through  a  lively  faith  :  but  this  is 
not  to  be  displayed  in  works  of  no  utility,  the  performance  of  which 
would  partake  of  idle  ostentation.  Our  Lord  Himself  never  worked 
miracles  for  display,  but  to  relieve  suffering,  or  want. 

^  Supra  vii.  7  ;  Mark  xi.  24  ;  1  John  iii.  22.  Lit.  "  believing  you  shall 
receive."  I  have  ventured  to  imitate  "A  Catholic"  in  the  translation. 
This  promise  is  absolute  in  regard  to  all  things  appertaining  to  salvation. 
Other  matters  we  must  ask  with  submission  to  the  order  of  divine  Provi- 
dence. Wherever  God  inspires  lively  faith,  He  crowns  with  success  the 
prayer  which  proceeds  from  it. 

'  fipiaj^vtspoi,  members  of  the  public  council. 

*  Mark  xi.  28  ;  Luke  xx.  2. 

*  Question. 

'  It  was  just  to  ask  a  question,  on  the  answer  to  which  depended  the 
solution  of  the  question  proposed  by  them. 

'  Whence  did  John  derive  the  rite  of  baptism  1  Who  sent  and  moved 
him  to  baptize  1 

*  Or  reasoned  among  themselves. 

*  Supra  xiv.  5. 

"  This  was  equivalent  to  a  refusal  to  declare  their  sentiment. 


158  THE    FOUR    GOSPELS. 

28.  But  what  think  ye  ?  A  certain  man  had  two  sons  ; 
and  coming  to  the  first,  he  said :  Son,  go  work  to-day  in  my 
vineyard. 

29.  And  he  answering  said  :  "  I  will  not."  But  after- 
wards, repenting,  he  went. 

30.  And  coming  to  the  other,^  he  said  in  like  man- 
ner. And  he  answering  said :  I  go,^  sir ;  and  he  did 
not  go. 

31.  Which  of  the  two  did  the  father's  will?  They  say  to 
Him  :  The  first.  Jesus  saith  to  them  :  Verily  I  sa)'  to  you, 
that  the  tax-gatherers  and  the  harlots  will  go  into  the 
kingdom  of  God  before  you. 

32.  For  John  came  to  you  in  the  way  of  justice,^ 
and  ye  did  not  believe  him.  But  the  tax-gatherers 
and  the  harlots  believed  him  :*  and  ye  seeing  it, 
did  not  even  afterwards  repent,  that  ye  might  believe 
him.^ 

33.  Hear  ye  another  parable  :  There  was  a^  householder 
who  planted  a  vineyard,  and  made  a  hedge  round  about  it. 


'  G.  P.  "  The  second."  The  Vulgate  reading  is  preferred  by  Gries- 
bach  and  Schott  on  the  authority  of  five  of  the  chief  manuscripts  and  the 
versions  generally. 

*  Lit.  "  I."  No  'verb  is  added  in  the  Greek.  St.  Chrysostom  read 
d7t£p;^o^ai. :  I  go  away.     Origen  read  as  in  the  common  Greek. 

^  Practising  great  austerity,  and  preaching  penance. 

*  These  are  represented  by  the  son  who  refused  to  obey,  and  after- 
wurds  complied  with  his  father's  will. 

^  The  son  who  promised  obedience,  but  neglected  to  comply  with  the 
orders  of  his  father,  represents  the  Scribes  and  Pharisees,  who  made  pro- 
fession of  piety,  but  failed  in  its  practice.  They  did  not  yield  to  the  ex- 
hortations of  the  Baptist.  "The  two  sons,"  says  St.  Chrysostom, 
"  represent  what  took  place  among  Gentiles  and  Jews.  The  Gentiles, 
who  had  not  promised  obedience,  nor  heard  the  law,  practised  obedience. 
The  Jews,  on  the  contrary,  after  they  had  said  :  '  We  will  do  and  hearken 
to  all  things  whatsoever  the  Lord  shall  say  ; '  did  not  produce  corres- 
ponding works." 

®  Isai.  v.  1.  ;  Jerem.  ii.  21  ;  Mark  xii.  1.  ;  Luke  xx.  9.  G.  P.  "  A 
certain."  Griesbach  and  Schott  cancel  this,  which  is  wanting  in  all  the 
chief  manuscripts,  and  in  the  versions  generally. 


ST.    MATTHEW.  159 

and  dug  in  it  a  wine-press,'   and  built  a  tower,^  and  let  it 
out  to  husbandmen  :   and  went  into   a  strange  country.^ 

34.  And  when  the  time  of  the  fruits*  drew  nigh,  he 
sent  his  servants  to  the  husbandmen,  that  they  might  re- 
ceive the  fruits  thereof. 

35.  And  the  husbandmen  laying  hands  on  his  servants, 
beat  one,  and  killed  another,  and  stoned^  another. 

36.  Again  he  sent  other  servants  more^  than  the  former : 
and  they  did  to  them  in  like  manner. 

37.  And  last  of  all  he  sent  to  them  his  son,  saying :  They 
will  reverence  my  son. 

38.  But  the  husbandmen,  seeing  the  son,  said  among'' 
themselves  :  This  is  the  heir,  come,  let  us  kill  him,  and  we 
shall  have  his  inheritance. 

39.  And  taking  him,  they  cast  him  forth  out  of  the  vine- 
yard, and  killed  him. 

40.  When  therefore  the  lord  of  the  vineyard  shall  come, 
what  will  he  do  to  those  husbandmen  ? 

41.  They  say  to  him:^  He  will  bring  those  evil  men  to 
an  evil  end  :  and  will  let  out  his  vineyard  to  other  hus- 
bandmen, that  shall  render  him  the  fruit  in  due  season. 

42.  Jesus  saith  to  them :  Have  ye  never  read  in  the 
Scriptures :  The  stone  which  the  builders  rejected,  the 
same  is  become  the  head  of  the  corner :  this  has  been 
done  by  the  Lord,  and  it  is  wonderful  in  our  eyes  P 

*  The  Greek  term  strictly  means  a  wine-press,  into  which  the  grapes 
were  gathered,  to  be  trampled  under  foot,  in  order  to  extract  the  juice 
from  them  :  but  it  is  here  used  to  denote  a  large  vat,  or  cistern,  cour 
tiguous  to  the  press,  which  received  the  juice. 

^  This  was  for  pleasure  as  well  as  for  protection.    The  .approach  of 
robbers  could  bQ  observed  from  its  summit. 
'  Went  away,  to  his  own  dwelling. 

*  The  vintage. 

^  Drove  off  with  stones. 

^  The  term  may  mean  more  numerous,  or  perhaps  of  a  higher  class. 

'  Lit.  "  In  themselves."     Infra  xxvi.  3  ;  xxvii.  1  ;  John  xi.  53. 

*  This  seems  to  have  been  said  by  some  one  from  among  the  crowd, 
in  reply  to  the  question  put  by  Christ.     See  Luke  xx.  16. 

'  From  Psalm  cxvii.  22,  our  Lord  presents  a  prophetic  image  of  His 


160  THE    FOUR    GOSPELS. 

43.  Therefore  I  say  to  you,  that  the  kingdom  of  God 
shall  be  taken  from  you,  and  shall  be  given  to  a  nation 
yielding  the  fruits  thereof.^ 

44.  And  whosoever  shall  fall  on  this  stone,  shall  hv 
broken :  but  on  whomsoever  it  shall  fall,  it  shall  grind  him 
to  povv'der.^    • 

45.  And  when  the  chief  priests  and  Pharisees  had  heard 
his  parables,  they  knew  that  He  spake  of  them. 

46.  And  seeking  to  lay  hands  on  Him,  they  feared  the 
multitudes,  because  they  looked  upon  Him  as  a  prophet. 


CHAPTER  XXII. 

The  parable  of  the  marriage  feast :  Christ  orders  the  tax- 
to  be  paid  to  Cesar :  He  confutes  the  Sadducees  :  declares 
which  is  the  greatest  commandment ;  and  confounds  the 
Pharisees. 

1.  And  Jesus  answering,^  spoke  again  to  them  in  pa- 
rables, saying : 

2.  The  kingdom  of  heaven  is  likened  to  a  king,  who 
made  a  marriage  feast  for*  his  son. 

rejection  by  the  chiefs  of  the  people.    See  Isai.  viii.  14.  18  ;  Acts  iv.  21  ; 
Rom.  ix.  33  ;  1  Pet.  ii.  7. 

*  In  the  parable  the  dealings  of  God  with  the  Israelites  are  exhibited. 
Israel  was  His  chosen  vineyard.  His  prophets  came  at  various  times  to 
demand,  in  His  name,  the  fruits  of  virtue;  several  were  rejected,  per- 
secuted, and  put  to  death.  The  Baptist  also  appeared,  and  last  of  all 
the  Son,  Christ  Himself,  who  was  delivered  over  to  an  ignominious 
death.  In  punishment  of  their  crimes,  and  of  the  abuse  of  grace,  the 
Jews  lost  their  peculiar  privileges. 

"  One  who  falls  on  a  stone  may  be  considerably  hurt :  but  the  injury 
done  to  him  on  whom  a  heavy  stone  falls,  is  much  greater.  Those  who 
were  scandalized  at  the  humble  appearance  of  Christ,  were  less  un- 
happy than  those  who,  by  their  violent  hostility,  drew  down  divine  ven- 
geance. 

*  Continuing  his  discourse. 

*  Luke  xiv.  16;  Apoc.  xix.  9.  This  parable  exhibits  in  a  striking 
manner  the  invitations  repeatedly  addressed  by  Almighty  God  to  the 


ST.    MATTHEW.  161 

3.  And  he  sent  his  servants  to  call  them  that  were  in- 
vited to  the  wedding:^  and  they  would  not  come. 

4.  Again  he  sent  other  servants,  saying  :  Tell  them  that 
were  invited :  Behold  I  have  prepared  my  dinner :  my 
beeves  and  fatlings  are  killed,  and  all  things  are  ready: 
come  ye  to  the  wedding. 

5.  But  they  neglected,  and  went  their  way,  one  to  his 
farm,  and  another  to  his  merchandise. 

6.  And  the  rest  laid  hands  on  his  servants,  and  having 
treated  them  contumeliously,  put  them  to  death. 

7.  But  when  the  king  had  heard  of  it,  he  was  angry,  and 
sending  his  armies,  he  destroyed  those  murderers,  and  burnt 
their  city.^ 

8.  Then  he  saith  to  his  servants  :  The  wedding  indeed  is 
ready  :  but  they  that  were  invited  were  not  worthy. 

9.  Go  ye  therefore  into  the  highways  ;  and  as  many  as 
ye  shall  find,  call  to  the  marriage.^ 

10.  And  his  servants  going  forth  into  the  ways,  gathered 
together  all  whom  they  found,  both  bad  and  good  ;  and  the 
wedding  was  filled  with  guests. 


Jews,  to  partake  of  the  blessings  of  His  knowledge  and  love.  The 
Church  is  the  spouse  of  Christ,  the  Son  of  God,  and  her  earthly  state  is 
aptly  represented  by  a  nuptial  banquet.  "  Why,"  asks  St.  Chrysostom, 
"  is  it  called  a  wedding  ?  That  you  may  recognise  the  kind  providence  of 
God,  His  love  for  us,  the  splendor  of  His  institutions,  wherein  nothing 
is  mournlul,  or  gloomy  ;  but  all  things  brighten  with  spiritual  joy." 

'  The  Jews  were  specially  called,  but  worldly  interests  and  pursuits 
prevented  their  correspondence. 

^  Tiieir  blind  frenzy  in  putting  to  death  the  prophets  and  apostles,  nay, 
Christ  Himself,  drew  on  them  the  severest  punishment.  In  their  place 
the  gentiles,  whom  they  were  wont  to  despise,  were  introduced.  "  The 
facts  which  took  place  under  Vespasian  and  Titus  are  here  fore- 
told. And  because  they  provoked  the  Father,  by  not  believing  Him,  He 
comes  down  in  vengeance  on  them.  Wherefore  the  destruction  did  not 
happen  immediately  on  the  death  of  Christ,  but  after  forty  years,  to  show 
His  long-suffering,  after  they  had  stoned  Stephen,  cut  off  James,  and 
treated  the  apostles  with  contumely."     St.  Chrysostom. 

*  The  apostles  turned  to  the  gentiles  when  the  Jews  rejected  the  Gos- 
pel.    Acts  xiii.  46. 
11 


162 


THE    FOUR    GOSPELS. 


11.  And  the  king  went  in  to  see  the  guests:  and  he  saw 
there  a  man  who  had  not  on  a  wedding  garment.^ 

12.  And  he  saith  to  him :  Friend,  how  earnest  thou  in 
hither,  not  having  on  a  wedding  garment  ?  But  he  was 
silent. 

13.  Then  the  king  said  to  the  waiters  :  Bind  him  hand 
and  foot,2  and  cast  him  into  the  exterior  darkness :  there 
shall  be  the  weeping  and  gnashing  of  teeth.^ 

14.  For  many  are  the  called,  but  few  the  chosen.* 

15.  Then  the  Pharisees  going,  consulted  among  them- 
selves how  to  ensnare'^  Him  in  speech. 

16.  And  they  sent  to  Him  their  disciples  with  the  Hero- 
dians,^  saying :  Master,  we  know  that  Thou  art  true,'  and 
teachest  the  way  of  God  in  truth  ;  neither  carest  Thou  for 
any  man  :  for  Thou  dost  not  regard  the  person  of  men.^ 

"  The  guests  were  expected  to  appear  in  suitable  dress.  A  robe  was 
provided  for  them,  which  they  put  on  before  entering  the  banquet  room. 
This  man  represents  unworthy  Christians,  who  are  destitute  of  divine  grace. 

'  G.  P.  "  And  take  him  away."  Schott  rejects  these  words,  which  are 
not  found  in  two  of  the  chief  manuscripts,  nor  in  the  versions  generally. 

'  "  By  a  metaphor  borrowed  from  the  members  of  our  body,  the  great- 
ness of  the  torments  is  shown."  St.  Jerom.  Supra  viii.  12  ;  xiii.  42. 
Infra  xxv.  30. 

*  This  sentence  indicates  that  many  are  called  to  the  Church  who  do 
(BOt  obey  the  call,  and  that  of  those  who  enter  the  Church,  some — nay, 
many — do  not  attain  to  salvation. 

*  Mark  xii.  13  ;  Luke  xx.  20.  The  term  is  properly  applied  to  laying 
snares  for  birds. 

*  These  were,  probably,  a  political  party,  the  supporters  of  Herod 
Antipas,  who  maintained  that  the  tax  should  be  paid  to  the  Roman  em- 
peror. St.  Jerom  and  St.  Chrysostom  call  them  soldiers  of  Herod. 
Latin  terminations  to  names  were  then  customary  in  Judea,  which  was 
subject  to  the  Romans  from  the  time  of  Pompey.  See  Joseph. 
Ant.  xiv.  4,  4  and  5. 

'  Sincere,  candid. 

'  This  was  strictly  true,  but  it  was  said  by  thera  in  a  deceitful  spirit. 
They  complimented  Him  in  order  to  throw  Him  off  His  guard.  The 
question  which  they  meant  to  propose  could  not,  they  imagined,  be  an- 
swered without  exciting  public  indignation,  if  He  favored  the  tribute,  or 
the  jealousy  and  vengeance  of  the  civil  authorities,  if  He  openly  opposed 
it :  and  they  encouraged  Him  to  speak  without  reserve. 


sf.  MATfl-iifiW.  163 

17.  Tell  us,  therefore,  what  dost  Thon  think?  is  it  law- 
ful to  pay  tax^  to  Cesar,  or  not  P 

18.  But  Jesus  knowing  their  wickedness,^  said :  Why  do 
ye  tempt  me,  ye  hypocrites  ?* 

19.  Show  Me  the  coin  for  the  tax.  And  they  offered 
Him  a  denarius. 

20.  And  Jesus  saith  to  them :  Whose  image  and  inscrip- 
tion is  this  ? 

21.  They  say  to  Him :  Cesar's.*  Then  He  saith  to  them  : 
Render  therefore  to  Cesar  the  things  that  are  Cesar's :  and 
to  God  the  things  that  are  God's.^ 

22.  And  hearing  they  wondered,  and  leaving  Him,  went 
their  way. 

23.  On  that  day  there  came  to  Him  Sadducees,  who  say 
there  is  no  resurrection  :''  and  they  questioned  Him, 

24.  Saying :  Master,  Moses  said  :  "  If  a  man  die,  having 
no  child,  his  brother  shall  marry  his  wife,  ai^d  raise  up  issue 
to  his  brother."^ 

25.  Now  there  were  with  us  seven  brothers :  and  the 
first  having  married  a  wife,  died  ;  and  not  having  issue,  left 
his  wife  to  his  brother. 


'  The  Latin  terra  census  occurs  in  the  Greek  text,  several  Latin 
terms  having  been  introduced  by  the  Romans  into  the  countries  depend- 
ant on  the  empire. 

'  The  Pharisees  were,  probably,  the  most  strenuous  opposers  of  the 
tax,  on  the  ground  of  its  tendency  to  sustain  idolatrous  institutions,  or  to 
trammel  the  people  of  God. 

'  Malice. 

*  Deceitful  men.  Christ  showed  His  knowledge  of  their  perverse 
intentions. 

'  Tiberius  Cesar  then  occupied  the  imperial  throne.  The  name 
Cesar  was  given  to  each  emperor. 

*  This  answar  indirectly  established  the  lawfulness  of  the  tax,  but  in 
a  way  to  mitigate  the  odium  of  the  avowal.  The  distinction  between 
civil  and  religious  duties  was  simply  but  beautifully  declared.    Rom.  xiii.  7. 

'  Acts  xxiii.  6.  They  were  materialists,  and  deflied  altogether  a 
future  life. 

*  Deut.  XXV.  5.  Mark.  xii.  19.  Lake  ▼t.  28, 


164  •  THE   FOUR    GOSPELS. 

26.  In  like  manner  the  second,  and  the  third,  and  so  on 
to  the  seventh. 

27.  And  last  of  all  the  woman  died  also. 

28.  In  the  resurrection,'  therefore,  whose  wife  of  the 
seven  shall  she  be,  for  they  all  had  her? 

29.  And  Jesus  answering,  said  to  thsm  :  Ye  err,  not 
knowing  the  Scriptures,  nor  the  power  of  God.^ 

30.  For  in  the  resurrection  they  shall  neither  marry,  nor 
be  given  in  marriage,  but  they  shall  be  as  the  angels  of 
God  in  heaven.^ 

31.  And  concerning  the  resurrection  of  the  dead,  have 
ye  not  read  that  which  was  spoken  by  God,  saying  to  you  r 

32.  "I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob  ?"*  He  is  not  the  God  of  the  dead, 
but  of  the  living. 

33.  And  the  multitudes  hearing  it,  were  in  admiration  at 
His  doctrine. 

34.  But  the  Pharisees  hearing  that  He  had  silenced  the 
Sadducees,  came  together  :^ 

35.  And  one  of  them,  a  doctor  of  the  law,  asked  Him^. 
tempting^  Him : 

39.  Master,  which  is  the  great  commandment  in  the  law  ? 
37.  Jesus  said  to  him :   "  Thou  shalt  love  the  Lord  thy 


'  In  the  future  life. 

'  The  question  proceeded  on  the  carnal  supposition  that  the  matri- 
monial relations  would  continue  in  the  future  state.  This  might  have 
been  the  opinion  of  some  of  the  Pharisees.  The  divine  power  will  resus- 
citate the  body  in  a  glorified  state,  without  any  of  the  passions  or  wants 
of  mortality. 

'  The  angels  are  pure  spirits,  wholly  destitute  of  bodies.  The  saints 
will  resemble  them  in  their  pure  and  sublime  mode  of  existence  in  glorified 
bodies. 

*  Exod.  iii.  6.     The  quotation  is  from  the  books  of  Moses,  which  the 
Sadducees    specially  venerated.     The  inference  drawn  from  it  by  our 
Lord  was,  that  the  departed  still  live  :  whence  the  future  resurrection  of 
the  body  was  rendered  credible. 
■  '  To  Christ. 

'  Mark.  xii.  28.  Luke  x.  25.  Trying. 


ST.    MATTHEW.  165 

•^od  with  thy  whole  heart,  and  with  thy  whole  soul,   and 
with  thy  whole  mind."^ 

38.  This  is  the  greatest  and  the  first^  commandment. 

39.  And  the  second  is  like  to  this  :  "  Thou  shalt  love  thy 
neighbor  as  thyself^ 

40.  On  these  two  commandments  the  whole  law  depen- 
deth  and  the  prophets.* 

41.  And  the  Pharise|s  being  gathered  together,  Jesus 
asked  them, 

42.  Saying:  What  think  ye  of  the  Christ?  whose  son 
is  He  ?  They  say  to  Him  :   David's. 

43.  He  saith  to  them  :  How  then  doth  David  in  spirit 
«all  Him  Lord  :^  saying  : 

44.  "  The  Lord  said  to  my  Lord  :  sit  on  My  right  hand, 
until  I  make  Thy  enemies  thy  footstool."* 

45.  If  then  David  call  Him  Lord,  how  is  He  his  Son  P 

46.  And  no  man  was  able  to  answer  Him  a  word : 
neither  durst  any  man  from  that  day  forth  ask  Him  any 
more  questions. 


'  Deut.  vi.  5. 

'  G  P.  "  This  is  the  first  and  great  commandment."  Fritzsche,  Lach- 
raann,  and  Schott  prefer  the  Vulgate  reading,  •which  is  conformable  to 
four  of  the  chief  manuscripts,  and  to  the  versions  generally,  and  corresponds 
better  with  the  question.  The  superlative  "  greatest"  in  the  text  is 
simply  "the  great." 

'  Lev.  xix.  18    Mark.  xii.  31. 

*  G.  P.  "  hang  the  whole  law  and  the  prophets.""  Fritzsche,  Lachmann 
and  Schott  adopt  the  A^lgate  reading,  on  the  authority  of  manuscripts, 
versions,  and  Fathers. 

^  Lufte  XX.  41. 

*  Ps.  cix.  1.  This  has  reference  to  the  ancient  custom  of  planting  the 
heel  on  the  neck  of  subjugated  enemies. 

'  It  was  impossible  to  explain  satisfactorily  how  so  mighty  and  glorious 
a  king  should  acknowledge  one  of  his  descendants  as  Lord.  The  divine 
nature  of  Christ  can  alone  account  for  it :  which  also  shows  why  He  was 
invited  to  share  with  the  Father  the  honors  of  His  throne.  "  Because  He 
was  soon  to  enter  on  His  passion,  He  brings  forward  that  prophecy, 
which  openly  proclaims  Him  Lord.  Nor  did  He  stop  here  ;  but  in  order 
to  fill  them  with  terror,  he  added  what  follows  in  the  psalm :  until  I  make 
Thy  enemies  Thy  footstool,"     St,  Chrysostom. 


13^  THE    FOUR    GOSPEL 

CHAPTER  XXIII. 

Christ  admonishes  the  -people  to  follow  the  good  doctrine  of 
the  Scribes  and  Pharisees,  not  their  had  examples. 

1.  Then  Jesus  spoke  to  the  multitudes  and  to  His  dis- 
ciples, 

2.  Saying :  The  scribes  and  the  Pharisees  sit^  on  the 
chair  of  Moses.^ 

3.  All  things,  therefore,  whatsoever  they  shall  say  to 
you,3  observe  ye  and  do  :*  but  do  not  according  to  their 
works  ;    for  they  say,  and  do  not. 

4.  For  they  bind  heavy  and  insupportable  burdens,  and 
lay  them  on  the  shoulders  of  men :  but  with  a  finger  of 
their  own  they  will  not  move  them.^ 

5.  And  all  their  works  they  do  to  be  seen  by  men.  For 
they  make  broad  their  phylacteries,^  and  enlarge  their  tufts.''^ 

6.  And  they  love  the  first  places  at  feasts,  and  the  first 
seats  in  the  synagogues, 

7.  And  salutations  in  the  market-place,^  and  to  be  called 
by  men,  Rabbi.^ 

*  The  Greek  aorist  expresses  a  habit  or  custom. 
^  2  Esdras  viii.  4. 

'  G.  P.  "  they  bid  you  observe."  Fritzsche,  Lachmann,  and  Schott 
adopt  the  Vulgate  reading,  on  the  authority  of  manuscripts  and  versions, 
and  of  the  Fathers  generally. 

*  "All  things,  He  means,  which  regulate  and  improve  morals,  and  har- 
monize with  the  laws  of  the  new  dispensation,  not  such  things  as  would 
throw  us  back  under  the  yoke  of  the  law."  St.  Chrysostom. 

^  Luke  xi.  46.  Acts  xv.  10.  This  is  a  striking  image  of  those  who  are 
unsparing  in  their  injunctions  whilst  they  neglect  to  practise  what  they 
enjoin. 

^  Deut.  vi.  8.  xxii.  12.  Scrolls  of  parchment  on  which  the  command- 
ments were  written,  were  worn  by  those  who  professed  piety,  hanging 
over  their  foreheads  between  their  eyes.  St.  Chrysostom  remarks  that 
in  his  time  many  Christian  women  wore  gospels  on  their  neck. 

'  Numbers  XV.  38.  At  the  corner  of  their  garments. 

*  In  public. 

°  Mark  xii.  39.  Luke  xi.  43  ;  xx.  46.  Master,  or  Doctor.  It  was  the 
title  of  doctors  of  the  law. 


ST.    MATTHEW.  1^67 

8.  But  be  not  ye  called  Rabbi.^  For  one  is  your 
teacher,2   and  all  ye  are  brethren. 

9.  And  call  none  your  father  upon  earth  :^  for  one  is 
your  Father,  who  is  in  heaven. 

10.  Neither  be  ye  called  masters  :*  for  one  is  your 
Master,^  Christ : 

11.  He  that  is  the  greatest  among  you  shall  be  your 
servant. 

12.  And  whosoever  will  exalt  himself,  shall  be  humbled  ; 
and  he  that  will  humble  himself,  shall  be  exalted.*^ 

13.  But  wo  to  you,  scribes  and  Pharisees,  hypocrites :  be- 
cause ye  shut  the  kingdom  of  heaven''  against  men ;  for 
ye  yourselves  do  not  enter  in,  and  those  that  are  going 
in  ye  suffer  not  to  enter. 

14.  Wo  to  you,  scribes  and  Pharisees,  hypocrites:  be- 


'  James  iii.  1.  That  is,  do  not  seek  titles  ;  do  not  desire  to  be  thus 
addressed.  It  is  not  a  prohibition  to  receive  the  titles  of  respect  and 
honor  which  may  be  due  to  station,  or  learning  :  but  to  take  pride  in 
them.    St.  Paul  styles  himself  doctor  of  nations. 

^  Magister  may  be  thus  rendered.  Mill,  Bengel,  Schott,  etc.  Critics 
generally  prefer  the  Greek  reading  which  corresponds  to  teacher.  G.  P. 
"  one  is  your  Master,  eveJi  Christ."  This  last  word  is  expunged  by 
Griesbach  and  Schott,  on  the  authority  of  the  best  manuscripts  and 
versions. 

'  Mai.  i.  6.  Christ  does  not  forbid  children  to  call  their  father  by  this 
affectionate  term,  since  they  are  commanded  to  honor  their  parents.  He 
condemns  that  extravagant  respect  for  teachers,  which  led  persons 
blindly  to  follow  their  authority.  "  He  does  not  mean  that  they  should 
not  call  him  (the  parent)  so,  but  he  wishes  them  to  know  who  is  strictly 
to  be  styled  Father."  St.  Chrysostom.  "  As  there  is  by  nature  but  one 
God  and  one  Son,  yet  others  are  called  sons  of  God  by  adoption  ;  so  there 
is  one  Father  and  Master,  yet  others,  in  a  less  strict  sense,'  are  styled 
fathers  and  masters."     St.  Jerom. 

■*  The  Greek  term  sigaifies  a  guide  and  instructor. 

^  Christ  is  our  supreme  Guide  and  Teacher  :  His  authority  is  respected 
in  those  whom  he  has  sent. 

'   Luke  xiv.  11  ;  xviii.   14. 

'  The  Church,  or  heaven  itself.  The  scribes  and  Pharisees  opposed 
the  entrance  of  others  into  the  Church  of  Christ ;  and  threw  obstacles  in 
the  way  of  their  salvation,  by  their  excessive  requirements,  and  bad 
examples. 


168  THE    FOUR    GOSPELS. 

cause  ye  devour^  the    houses  of   widows,   praying^  long 
prayers  •?  for  this  j^e  shall  receive  the  greater  judgment.^ 

15.  Wo  to  you,  scribes  and  Pharisees,  hypocrites :  be- 
cause ye  go  round  about  the  sea  and  the  land*  to  make 
one  proselyte  :^  and  when  he  is  made,  ye  make  him  a 
child  of  helP  two-fold  more  than  yourselves. 

16.  Wo  to  you,  blind  guides,  that  say,  whosoever  shall 
swear  by  the  temple,  it  is  nothing :  but  he  that  shall  swear 
by  the  gold  of  the  temple,'  is  bound.^ 

17.  Ye  foolish  and  blind  :  for  whether  is  greater,  the 
gold,  or  the  temple,  that  halloweth  the  gold  ? 

18.  And  whosoever  shall  swear  by  the  altar,  it  is  nothing : 
but  whosoever  shall  swear  by  the  gift  that  is  upon  it,  is 
bound.^ 

19.  Ye  blind  i^"  for  whether  is  greater,  the  gift,  or  the 
altar,  that  halloweth  the  gift  % 


'  Mark  xii.  40.  Luke  xx.  47.  This  expresses  their  avarice,  which 
taxed  heavily  the  piety  of  their  hosts.  They  are  said  to  eat  them  up, 
on  account  of  their  waste  and  exactions.  St.  Chrysostom  understands  it  of 
their  gUittony.     The  substance  of  widows  was  wasted  entertaining  them. 

*  Prayer  and  religious  exercises,  which  were  protracted  to  great 
length,  served  as  a  pretext  for  visiting  the  houses  of  widows,  who  easily 
shared  their  wealth  with  their  guests. 

'  Condemnation.  The  sin  of  avarice  was  aggravated  by  the  affec- 
tation of  piety. 

*  An  hyperbolical  expression,  to  signify  unwearied  exertion. 

'  Gentiles  were  admitted  to  Jewish  privileges  on  submitting  to  cir- 
cumcision, and  to  the  law.  They  we're  then  styled  proselytes  of  justice. 
Others  were  proselytes  of  doniicil,  who  did  not  assume  the  same 
obligations. 

*  An  abandoned  sinner  :  one  worthy  of  hqll.  The  pride  and  hypocrisy 
of  the  Pharisees  were  added  to  the  vices  to  which  the  heathen  had  been 
subject.  "  He  reproaches  them,"  says  St.  Chrysostom,  "  with  neglecting 
to  preserve  the  proselyte,  and  not  with  mere  negligence,  but  perverting 
him  and  making  him  worse  by  their  bad  example." 

'  To  swear  by  the  gift,  called  corban,  was  considered  by  the  Pharisees 
a  great  oath  :  to  swear  by  the  temple  was  a  trifle. 

*  He  is  bound  to  fulfil  his  oath. 

°  The  like  distinction  was  made.  The  gift  was  considered  more  sacred 
than  the  altar. 

"  G.  P.  "  Ye  fools  and  blind."      The    former  epithet  has  probably 


ST.    MATTHEW,  169 

20.  He  therefore  that  sweareth  by  the  altar,  sweareth 
by  it,  and  by  all  things  that  are  upon  it : 

21.  And  whosoever  shall  swear  by  thetemple,i  sweareth 
by  it,  and  by  Him  that  dwelleth  in  it : 

22.  And  he  that  sweareth  by  heaven,  sweareth  by  the 
throne  of  God,  and  by  Him  that  sitteth  thereon. 

23.  Wo  to  you,  scribes  and  Pharisees,  hypocrites :  be- 
cause you  tithe  mint,  and  dill,^  and  cummin,  and  you  have 
omitted  the  v\ieightier  things  of  the  law,  judgment,  and 
mercy,  and  faith.  These  things  ye  ought  to  have  done, 
and  not  to  leave  those  undone.^ 

24.  Blind  guides,  who  strain  out  a  gnat,  and  swallow  a 
camel.* 

25.  Wo  to  you,  scribes  and  Pharisees,  hypocrites  :  be- 
cause ye  make  clean  the  outside  of  the  cup  and  of  the 
platter  :^  but  within  ye  are  full  of  rapine^  and  uncleanness.'' 

been  borrowed  from  v.  17.  It  is  not  found  in  the  Cambridge  and  two 
other  manuscripts. 

'  Sanctuary,  most  sacred  part  of  the  temple. 

^  Luke  xi.  42.  Campbell  and  Bloomfield  remark  that  anise  answers 
only  in  sound  to  the  Greek  terra.  These  are  mere  examples  of  the 
minuteness  with  which  the  Pharisees  observed  the  obligation  of  paying 
tithes,  since  they  gave  the  tenth  portion  of  the  most  trifling  herbs. 

^  Christ  urges  the  necessity  of  practising  virtue,  without  neglecting 
minor  observances. 

*  This  is  a  proverbial  phrase,  to  signify  that  they  scrupled  to  do  things 
of  no  importance,  and  yet  reconciled  their  consciences  to  grievous  delin- 
quencies The  proverb  arose  from  the  custom  of  straining  wine  to 
avoid  swallowing  gnats,  which  swarmed  in  Palestine,  especially  a  species 
that  is  bred  in  wine.  A  religious  feeling  may  have  concurred  to  cause 
this  straining  to  be  made  more  carefully. 

*  This  implies  a  comparison.  The  Pharisees  being  whoU}'^  intent  on 
preserving  appearances,  are  likened  to  persons  paying  great  attention  to 
the  external  cleanliness  of  the  vessels  used  at  their  tables,  without  re- 
garding the  contents.  "Christ,"  says  St.  Chrysostom,  "borrowed  an 
example  from  a  matter  well  known  and  manifest,  the  cup  and  platter." 

"  G.  P.  "  they  are  full  of  extortion  and  excess."  The  sense  seems 
to  be  that  the  cup  and  dish  were  full  of  things  unjustly  acquired. 

'  The  last  term  is  avarice  in  St.  Chrysostom.  The  present  reading 
implies  intemperance,  which  is  not  known  to  have  been  a  vice  of  the 
Pharisees. 


170  THE    FOUR    GOSPELS. 

26.  Thou  blind  Pharisee,  first  make  clean  the  inside  of 
the  cup  and  of  the  platter,  that  the  outside^  may  become 
clean.2 

27.  Wo  to  you,  scribes  and  Pharisees,  hypocrites  :  be- 
cause ye  are  like  to  whitened  sepulchres,^  which  out- 
wardly appear  to  men  beautiful,  but  within  are  full  of 
dead  men's  bones,  and  of  all  corruption. 

28.  So  ye  also  outwardly  indeed  appear  to  men  just  ; 
but  inwardly  ye  are  full  of  hypocrisy  and  iniquity. 

29.  Wo  to  you,  scribes  and  Pharisees,  hypocrites,  that 
build  the  sepulchres  of  the  prophets,  and  adorn  the  monu- 
ments of  the  just.* 

30.  And  say  :  If  we  had  been  in  the  days  of  our  fathers, 
we  would  not  have  been  partakers  with  them  in^  the  blood 
of  the  prophets. 


"  G.  P.  "  Of  them."  Scholt  thinks  that  the  Vulgate  is  the  primitive 
reading. 

-  St.  Chrysostom  explains  this  of  the  soul  and  bodJ^  We  are  to 
attend  to  the  purification  of  the  soul,  that  our  actions  may  be  pleasing 
to  God. 

^  It  was  customary  among  the  Jews  to  whitewash  the  tombs  an- 
nually. 

^  Wo  is  not  denounced  to  them  for  the  erection  or  dedication  of  the 
monuments  of  just  men,  especially  of  the  prophets,  but  for  the  evil  dis- 
positions of  their  hearts,  since  whilst  lamenting  the  cruelty  of  their 
ancestors,  they  were  ready  to  commit  a  greater  crime,  in  the  death  of 
Christ.  St.  Chrysostoni  remarks :  "  He  here  condemns  the  disposition 
with  which  they  built,  for  it  was  not  for  the  honor  of  those  who  had  been 
slain,  but  as  it  were  taking  pride  in  their  death,  and  fearful  lest  the  se- 
pulchres falling  into  ruins  with  the  lapse  of  time,  the  fame  and  memory 
of  so  much  daring  should  be  obliterated,  they  built  the  tombs,  erecting 
splendid  fabrics  as  a  kind  of  trophy,  and  showing  that  they  gloried  in 
their  achievements."  St.  Jerom  places  the  force  of  his  reasoning  in 
the  proof  that,  by  their  own  acknowledgment  they  were  descendants 
from  the  murderers  of  the  prophets.  "  By  a  most  judicious  syllogism  he 
shows  that  they  are  the  sons  of  murderers."  Bloomfield  remarks  that 
"  this  honoring  of  the  sepulchres  consisted  in  keeping  in  repair  and  beauti- 
fying them ;  also  in  reciting  certain  prayers  over  them,  and  entreaties 
to  the  dead,  to  intercede  with  God  in  their  favor." 

"  Shedding. 


ST.    MATTHEW.  ii. 

31.  Wherefore  ye  are  witnesses  against  yourselves, 
that  ye  are  the  sons  of  them  that  killed  the  prophets.^ 

32.  Fill  ye  up  then  the  measure  of  your  fathers.^ 

33.  Ye  serpents,  brood  of  vipers,^  how  will  ye  liee 
from  the  judgment*  of  hell  ? 

34.  Therefore^  behold  I  send  to  you  prophets,  and  wise 
men,  and  scribes :  and  some  of  them  ye  will  put  to  death 
and  crucify,  and  some  ye  will  scourge  in  your  synagogues, 
and  persecute^  from  city  to  city : 

35.  That  upon  you  may  come  all  the  just  blood  that 
hath  been  shed  upon  the  earth,  from  the  blood  of  Abel  the 
just,''  even  unto  the  blood  of  Zacharias,  the  son  of  Bara- 
chias,^  whom  ye  killed^  between  the  temple  and  the  altar. 

36.  Verily,  I  say  to  you,  all  these  things  shall  come  upon 
this  generation.!" 

'  This  acknowledgment  would  not  have  been  to  their  prejudice,  if  they 
were  not  likely  to  imitate  and  surpass  them. 

^  This  concession  was  ironical,  as  if  Christ  had  said  :  Since  you  are 
so  disposed,  pursue  your  determination. 

'  Supra  iii.  7. 

*  That  is,  punishment. 

^  This  is  considered  here  a  mere  formulary  of  transition,  not  implying- 
a  reference  to  what  has  been  said. 

^  Banish. 

'  Gen.  iv.  8.     Hebr.  xi.  4. 

^  This  is  thought  by  some  to  be  Zacharias  son  of  Baruch,  whose 
eminent  integrity,  mock  trial,  and  atrocious  murder  in  the  midst  of  the 
temple  are  recorded  by  Josephus,  Jewish  War,  1.  1,  c.  1.  Our  Lord  is 
supposed  to  speak  prophetically,  pointing  to  him  as  the  last  of  just 
men  who  should  fall  before  vengeance  would  overtake  the  guilty  city. 
Many,  however,  refer  it  to  a  past  event.    II.  Par.  xxiv.  22. 

°  The  evangelist  writing,  as  Hug  conjectures,  (Einleitung  N.  T.  2.  th. 
1.  h.),  when  this  murder  had  recently  been  accomplislied,  uses  the  past 
tense  for  the  future,  which  our  Lord  may  have  employed  :  but  this  seems 
an  arbitrary  fancy. 

"  Nations,  as  well  as  individuals,  are  treated  by  Almighty  God  with 
indulgence,  until  their  crimes  provoke  a  severe  display  of  His  justice. 
The  punishments  which  fall  on  them  seem  like  the  result  of  iniquities 
which  have  accumulated  during  ages  ;  but  no  injustice  is  done  to  those 
who  are  punished,  since  their  own  crimes  rigorously  deserve  this  chas- 
tisement ;  or  if  any  be  found  innocent,  the  general  calamity  may  become 
to  them  an  occasion  of  merit  by  patience  in  suffering. 


1^2  THE    FOUR    GOSPELS. 

37.  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets 
and  stonest  them  that  are  sent  to  thee,  how  often  would  I 
liave  gathered  together  thy  children,  as  the  hen  doth  gath- 
-er  her  chickens  under  her  wings,  and  thou  wouldst  not  ?^ 

38.  Behold,  your  house^  shall  be  left  to  you  desolate. 

39.  For  I  say  to  you,  ye  shall  not  see  Me  henceforth^ 
till  ye  say  :  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord.* 


CHAPTER  XXIV. 

•Christ  foretells  the  destruction  of  the  te?nple,  and  the  last 
judgment. 

1.  And  Jesus  having  come  out  of  the  temple,  was  going 
away.^  And  His  disciples  came  forward  to  sliow  Him  the 
buildings  of  the  temple:^ 

2.  And  He'   answering   said  to  them :    Do  ye  see^  all 

'  Luke  xiii.  34.  The  tender  love  of  Christ  is  expressed  by  a  familiar 
•and  touching  similitude.  "  He  weeps  over  it  with  the  affection  of  a 
father."     St.  Jerom. 

"  The  temple. 

^  "  He  does  not  mean  from  that  hour,  but  he  includes  the  whole  time 
up  to  His  crucifixion."  St  Chrysostom  Others  regard  it  as  an  intimation 
that  they  should  see  him  no  more  in  the  temple. 

■*  The  salutation  was  an  acknowledgment  of  the  Messiah.  St.  Chry- 
sostom observes,  that  He  meant  thereby  to  insinuate  His  resurrection, 
after  which  he  would  be  acknowledged  and  adored  by  many. 

^  Mark  xiii.  1.  Luke  xxi.  5.  G.  P.  "And  Jesus  went  out,  and  de- 
parted from  the  temple."  Schott,  on  the  authority  of  two  of  the  chief 
manuscripts,  and  of  many  versions,  prefers  the  Vulgate  reading. 

®  Christ  having  foretold  that  the  temple  would  be  left  desolate,  the 
disciples  took  occasion  to  invite  His  attention  to  the  various  parts  of  the 
splendid  structure,  as  if  to  plead  for  its  preservation. 

'  G.  P.  "  Jesus."  Fritzsche,  Lachmann  and  Schott  omit  the  name, 
which  is  not  found  in  three  of  the  chief  manuscripts,  or  in  the  versions 
generally. 

G.  P.  "  See  ye  not."  Fritzsche  and  Schott  reject  the  negative  par- 
ticle, which  is  wanting  in  two  of  the  chief  manuscripts,  and  in  the 
versions. 


ST.    MATTHEW.  11  e^ 

these  things?  Verily  I  say  to  you  there  will    not   be   left 
here  a  stone  upon  a  stone^  that  will  not  be  destroyed. 

3.  And  when  he  was  sitting  on  mount  Olivet,  the  disci- 
ples came  to  Him  privately,  saying  :  Tell  us  when  will 
these  things  be  ?  and  what  will  be  the  sign  of  Thy  coming.'* 
and  of  the  consummation  of  the  world  ?3 

4.  And  Jesus  answering"^  said  to  them  :  Take  heed  that 
no-  man  deceive  you  : 

5.  For  many  will  come  in  My  name,  saying  ;  I  am  the 
Christ :  and  they  will  deceive  many. 

6.  And  ye  will  hear  of  wars  and  rumors  of^  wars.  See 
that  ye  be  not  troubled  :  for  these  things  must  come  to 
pass,  but  the  end^  is  not  yet. 

7.  For  nation  will  rise  against  nation,  and  kingdonv 
against  kingdom  ;  and  there  will  be  pestilences,  and  fam- 
ines, and  earthquakes  in  places  : 

8.  Now  all  these  are  the  beginnings  of  sorrows. 

9.  Then  will  they  deliver  you  up  to  be  afflicted,'  and  put 
you  to  death  :  and  ye  will  be  hated  by  all  nations  for  My 
name's  sake. 

10.  And  then  will  many  be  scandalized,^  and  they  will 
deliver  up  one  another,  and  hate  one  another. 

'  Luke  xix.  44.  This  is  a  strong  expression  to  mark  the  entire  de- 
struction of  the  temple.  It  was  literally  fulfilled,  which  is  the  more 
remarkable  inasmuch  as  the  stones  of  the  building  were  cemented  with 
lead,  and  fastened  with  strong  iron  cramps.  Josephus  testifies  that, 
but  for  the  towers  left  for  the  garrisons,  one  would  nut  have  known  that 
the  place  had  been  ever  inhabited.     De  Bello,  1.  vii.  1. 

^  They  probably  still  looked  for  a  glorious  manifestation  of  Christ,  as 
King  and  Liberator. 

'■'  "A  Catholic  "  thinks  that  this  has  reference  to  "  the  expiration  of 
that  age."  May  not  the  disciples  have  connected  in  their  minds  the 
establishment  of  the  Messiah's  kingdom  with  the  end  of  the  world  1 

*  Ephes.  V.  6.     Col.  ii.  18. 

*  St.  Chrysostom  understands  this  of  the  wars  of  the  Romans  in 
Judea:  150,000  Jews,  according  to  Josephus,  perished  in  them. 

®  The  end  of  all  things. 

'  Supra  X.  17.     Luke  xxi.  12.     John  xv.  20  ;  xvi.  2- 

*  Led  into  temptation  and  induced  to  apostatize  from  the  faith. 


174 


THE    FOUR    GOSPELS. 


11.  And  many  false  prophets  will  rise,  and  they  will 
seduce  many. 

12.  And  because  iniquity  hath  aboimded,  the  charity  of 
many  will  grow  cold. 

13.  But  he  that  will  persevere  to  the  end,  he  shall  be 
saved. 

14.  And  this  gospel  of  the  kingdom^  shall  be  preached 
ill  the  whole  world,^  for  a  testimony  to  all  nations,  and 
then  will  the  consummation^  come. 

15.  Wlien  therefore  ye  shall  see  the  abomination  of  de- 
solation, which  was  spoken  of  by  Daniel  the  prophet, 
standing  in  the  holy  place  :*  let  him  that  readeth  under- 
stand.^ 

IG.  Then  let  them  that  are  in  Judea  flee  to  the  moun- 
tains :^ 

^  The  good  tidings  concerning  the  reign  of  the  Messiah. 

^  The  gospel  was  preached  generally  throughout  the  Roman  empire 
and  known  world,  even  before  the  destruction  of  Jerusalem.  The  letter 
of  St.  Paul  to  the  Colossions,  which  was  written  before  the  Jewish  war, 
testifies  to  its  diffusion.     Col.  i.  6.  23. 

^  The  accomplishment  of  the  things  that  regarded  Judea — the  de- 
struction of  Jerusalem  :  "  After  the  gospel  was  preached  everywhere 
throughout  the  world,  Jerusalem  was  destroyed,  that  the  ungrateful 
people  might  have  no  shadow  of  excuse  :  for,  seeing  His  power  every- 
where triumphant  and  pervading  the  world,  almost  instantaneously,  what 
pardon  can  they  expect  while  they  remain  ungrateful?"    St.  Chrysostom. 

*  Mark  xiii.  14  ;  Luke  xxi.  20  ;  Daniel  ix.  27.  The  zealots,  who  took 
possession  of  the  temple,  and  made  it  the  theatre  of  strife,  and  literally  a 
human  slaughter  house,  did  that  which  was  abominable,  and  the  fore- 
runner of  desolation.  The  image  of  Cesar  was  also  placed  there  by 
Pilate,  and  an  equestrian  statue  of  Hadrian  was  erected  on  the  site. 

*  Hug  (Einleitung,  ii.  Th.  1.  H.  ^  5)  thinks  that  the  evangelist  pen- 
ned these  last  chapters  when  the  temple  was  already  in  possession  of  the 
zealots  ;  and  that  he  therefore  directs  attention  to  the  prophecy  of  our 
Lord  as  literally  fulfilled  under  the  eyes  of  his  readers.  The  general 
opinion,  however,  supposes  this  gospel  to  have  been  written  several  years 
previously. 

This  counsel  is  given,  according  to  Hug,  by  the  evangelist;  because 
the  Romans  having  already  occupied  Galilee,  and  being  about  to  advance 
on  Judea,  the  necessity  for  flight  was  manifest,  and  the  opportunity  still 
remained.  Even  after  Cestius,  governor  of  Syria,  had  advanced  to  the 
walls  of  Jerusalem,  which  he  could  have  easily  carried  by  a  vigorous 


ST.    MATTHEW.  175 

17.  And  let  not  him  that  is  on  the  house-top/  come 
down  to  take  any  thing  out  of  his  house. 

18.  And  let  not  him  that  is  in  the  field,  go  back  to  take 
his  coat. 

19.  And  wo^  to  them  that  are  with  child  and  give  suck 
in  those  days. 

20.  But  pray  that  your  flight  be  not  in  the  winter,^  or  on 
the  sabbath.* 

21.  For  there  shall  be  then  great  tribulation,  such  as 
hath  not  been  from  the  beginning  of  the  world  until  now, 
neither  shall  be.^ 

22.  And  unless  those  days  had  been  shortened,  no  flesh** 
would  be  saved :  but  for  the  sake  of  the  elect  those  days 
shall  be  shortened. 

23.  Then''  if  any  man  shall  say  to  you :  Lo  !  here  is  the 
Christ ;  or  there  :  do  not  believe. 

assault,  he  drew  off  his  men  suddenly,  and  contrary  to  all  reason  quitted 
the  siege.  Joseph.  Jew.  War.  1.  ii.  ch.  xxiv.  The  Christians  fled  to 
Mount  Libanus  and  Pella. 

*  The  roofs  in  Palestine  being  low  and  flat,  it  was  no  unusual  thing  for 
persons  to  be  on  them,  especially  as  the  climate  was  mild.  To  signify 
the  pressing  nature  of  the  danger,  and  the  necessity  of  immediate  flight, 
the  person  who  happens  to  be  on  the  roof  is  warned  not  to  enter  the 
house  to  pack  up  his  moveables,  but  to  flee  without  delay.  The  stairs  by 
which  they  descended  were  outside,  with  an  outlet  into  an  entrance  hall, 
or  gateway  issuing  into  the  street. 

■  Wo  is  to  them  on  account  of  their  inability  to  flee,  and  their  exposure 
to  suffering.     See  Joseph.  A.  xiv.  13.  17. 

^  Lest  the  inclemency  of  the  weather,  and  the  bad  state  of  the  roads, 
increase  the  difficulties  and  sufferings. 

■*  Acts  i.  12.    Religious  scruples  might  prevent  flight. 
^  The  sufferings  of  the  Jews  during  the  siege  of  Jerusalem  and  on  the 
taking  of  the  city,  are  described  by  Josephus  the  Jew  in  a  manner  to 
show  that  this  prophecy  was  fulfilled.     Jos.  B.  v.  10.  5. 

No  man,  none  of  the  Jewish  people,  would  have  survived,  unless  God 
had  decreed  that  a  remnant  should  escape.  "  They  were  spared  on  ac- 
count of  the  Christians,  His  elect."  St.  Chrysostom.  The  wicked 
are  sometimes  spared  on  account  of  a  small  number  of  good  men. 

'  Mark  xiii.  21 ;  Luke  xvii.  23.  St.  Chrysostom  thinks  that  this  is 
the  point  of  transition  from  the  description  of  the  destruction  of  Jerusa- 
lem to  that  of  the  end  of  time.     St.  Jerom  observes,  that  whilst  the  city 


176  THE    FOUR    GOSPELS. 

24  For  false  Clirists,i  and  false  prophets,  will  arise,  and 
they  will  show^  great  signs  and  wonders,  insomuch  as  to 
deceive  (if  possible)  even  the  elect. 

25.  Behold.  I  have  told  it  to  you  beforehand. 

26.  If  therefore  they  shall  say  to  you:  Behold,  He  is  in  the 
desert ;  s[o  yc  not  out  :  Behold,  in  the  closets,^  believe  not. 

27.  For  as  lightning  cometh  out  of  the  east,  and  appear- 
eth  even  unto  the  west,  so  will  also  the  coming  of  the  Son 
of  man  be.* 

28.  Wheresoever  the  body^  shall  l)e.  there  will  the 
eagles  also  be  gathered  together.^ 

29.  And  immediately  auer'''  the  tribulation  of  those  days, 

was  besieged  by  the  Romans  there  were  three  factions  within  it,  follow- 
ing false  pretenders  ;  but  he  also  prefers  to  explain  the  text  about  the  end 
of  the  world.  The  connecting  particle  does  not,  according  to  Scriptural 
usage,  necessarily  determine  the  subject  of  this  verse  to  be  immediately 
connected  with  what  precedes. 

'  Josephus  mentions  Theudas  and  others  who  gave  themselves  out  as 
the  Messiah.     See  Antiq.  xx.  6. 

^  They  will  perform  acts  apparently  miraculous.  It  may  be  that  God 
will  suffer  them  to  do  wonders,  by  demoniac  agency  ;  but  He  will  give 
sufficient  manifestations  of  His  power  in  favor  of  truth,  to  prevent  the 
deception  of  those  who  seek  Him  with  all  their  heart. 

^  Places  of  concealment. 

^  The  second  coming  of  Christ  will  be  like  the  lightning  flash.  His  visi- 
tation of  the  Jews  in  the  destruction  of  Jerusalem  may  also  be  compared 
to  lightning.  His  wrath  came  suddenly  on  them,  and  whilst  His  power 
was  felt.  His  person  was  invisible.  Tlie  lightning  has  scarcely  appeared 
when  it  vanishes. 

*  Carcase.     Luke  xvii.  37. 

"  This  is  a  proverbial  expression.  The  bird  meant  is  thought  to  be  the 
vultur  harbatus,  which  is  like  the  eagle.  The  force  of  the  phrase  is  thia, 
that  as  birds  of  this  species  gather  quickly  to  consume  a  carcase,  so  the 
Romans,  whose  ensign  was  the  eagle,  will  suddenly  come  on  Jerusalem 
to  destroy  it. 

•  The  signs  in  the  heavens  are  considered  by  many  as  poetic  imagery 
of  great  calamities  (compare  Isaiah  xiii.  10;  xxxiv.  4;  Ezech.  xxxii.  7; 
Joel  ii.  10;  iii.  15),  such  as  were  endured  in  the  de.struction  of  the  city, 
the  connexion  between  this  verse  and  the  preceding  being  clearly  marked  : 
but  the  language  points  so  strongly  to  the  end  of  time,  that  it  seems  ne- 
cessary to  admit,  that  Christ,  in  describing  the  approaching  ruin,  had  the 
last  catastrophe  in  view,  and  presented  its  type.  Mark  xiii.  24  ;  Luke 
xxi.  25. 


ST.   MATTHEW.  177 

the  sun  will  be  darkened,^  and  the  moon  will  not  give  her 
light,^  and  the  stars  will  fall  from  heaven  ;^  and  the  powers 
of  heaven*  will  be  moved : 

30.  And  then  will  appear  the  sign  of  the  Son  of  man^  in 
heaven  :  and  then  will  all  the  tribes  of  the  earth  mourn  :^ 
and  they  M^ill  see  the  Son  of  man  coming  in  the  clouds  of 
heaven  with  great  power  and  majesty.^ 

31.  And  He  will  send  His  angels  with  a  trumpet,  and  a 
great  voice  :**  and  they  will  gather  together  His  elect  from 
the  four  winds,  from  the  farthest  part  of  the  heavens  to 
the  utmost  bounds  of  them. 

32.  And  from  the  fig-tree''  learn  a  parable :  when  the 
branch  thereof  is  already  tender,  and  the  leaves  come 
forth,^"  ye  know  that  summer  is  nigh  : 


'  This  may  be  understood  of  an  eclipse  of  the  sun. 

°  The  moon  is  opaque.  Her  light  is  but  the  reflection  of  the  solar 
rays. 

'  This  is  understood  of  "  globules  of  sulphureous  and  inflammable  mat- 
ter, which  burn,  shine,  and  seem  to  fall  from  heaven,  and  are  commonly 
called  falling  stars."     Bloomfield. 

*  The  celestial  bodies  generally.  The  motion  predicted  is  of  an  extra- 
ordinary kind,  but  more  in  appearance  than  in  reality.  Extraordinary 
phenomena  will  be  seen. 

^  "  That  is,"  says  Chrysostom,  "the  cross  brighter  than  the  sun." 

°  Terrified  and  stricken  with  remorse,  they  will  weep.  Many  of  the 
Jews,  under  the  pressure  of  their  calamities,  may  have  repented  :  all  of 
them  must  have  mourned  over  their  evils.  At  the  end  of  time  the 
nations  of  the  earth  will  mourn  for  the  crimes  committed  against 
Christ. 

^  Apoc  i.  7.  There  was  a  manifestation  of  Christ  when  punishment 
fell  on  the  perfidious  nation,  and  His  gospel  spread  throughout  the  world. 
He  will  appear  visibly  in  the  heavens  with  great  power  and  majesty,. 
when  He  will  come  to  judge  the  world. 

"  1  Cor.  XV.  52  :  1  Thess.  iv.  15.  With  a  loud-sounding  trumpet. 
The  Jews  were  called  to  their  assemblies  by  the  sound  of  trumpets.  The 
angels  gather  together  the  chosen  children  of  God.  The  sound  of  the 
trumpet  is  a  figurative  expression. 

"  Fig-trees,  as  well  as  olives,  were  on  mount  Olivet. 

'°  G.  P.   "  and  putteth  forth  leaves."  Fritzsche,  Lachmann,  and  Schott 
prefer  the  Vulgate  reading,  which  is  conformable  to  five  ancient  manu- 
scripts, and  to  several  versions. 
12 


178  THE    FOUR    GOSPELS. 

33.  So  ye  also,  when  ye  shall  see  all  these  things, 
know  ye  that  it  is  nigh,  at  the  doors.^ 

34.  Verily  I  say  to  you,  that  this  generation^  shall  not 
pass,  till  all  these  things  be  done. 

35.  Heaven  and  earth  will  pass  away,  but  my  words 
will  not  pass  away. 

36.  But  of  that  day  and  hour  no  one  knoweth,  no,  not 
the  angels  of  heaven,  but  the^  Father  alone.* 

37.  And  as  in  the  days  of  Noe^  so  also  will  the  com- 
ing of  the  Son  of  man  be. 

38.  For  as  in  the  days  before  the  flood,  they  were  eat- 
ing and  drinking,  marrying  and  giving  in  marriage,  even 
till  that  day  in  which  Noe  entered  into  the  ark. 

39.  And  they  knew  not  till  the  flood  came,  and  took  thera 
all  away,  so  also  will  the  coming  of  the  Son  of  man  be. 

40.  Then  two^  shall  be  in  the  field  :  one  will  be  taken,'' 
the  other  will  be  left. 

'  A  familiar  simihtude  to  signify  that  it  is  at  hand. 

*  Mark  xiii.  31.  What  regarded  the  destruction  of  Jerusalem  was  ac- 
complished in  about  forty  years.  The  other  events  which  were  typified 
by  it,  are  to  take  place  at  the  end  of  time.  St.  Clirysostom  observes 
that  these  prophecies  were  not  mentioned  by  St.  John,  lest  he  should 
appear  to  frame  them  in  accordance  with  the  events  which  preceded  the 
writing  of  his  gospel  :  the  other  evangelists  wrote  before  their  accom- 
plishment. 

^  G.  P.    "  My."    The  pronoun  is  rejected  by  Griesbach. 

'  The  Father  alone  is  said  to  know  the  day  of  judgment,  because  it  is 
not  revealed.  The  Son,  as  His  messenger  to  men,  does  not  know  it : 
The  divine  attribute  of  Omniscience  is  His  equally  as  His  Father's,  and 
as  man,  His  knowledge,  although  not  absolutely  infinite,  far  exceeds  the 
knowledge  of  all  mere  creatures.  "  In  Him  are  hidden  all  the  treasures 
of  wisdom  and  knowledge."  Col.  ii.  3.,  "After  His  resurrection  being 
questioned  by  the  apostles  about  that  day.  He  answered  more  clearly : 
'  It  is  not  for  you  to  know  the  times  or  moments  which  the  Father  hath 
put  in  His  own  power.'  Acts  i.  7.  In  saying  :  '  it  is  not  for  you  to 
know,'  He  shows  that  He  Himself  knows,  but  that  it  is  not  expedient 
for  the  apostles  to  know,  that  being  uncertain  when  the  Judge  will  come, 
they  may  daily  live  as  if  they  were  to  be  judged  on  the  next  day."  St. 
Jerom,  in  loc. 

"  Gen.  vii.  7.     Luke  xvii.  26. 

*  Men.  '  To  be  carried  away  as  a  prisoner^ 


ST.    MATTHEW.  179 

41.  Two  women  shall  be  grinding  at  the  mill  :^  one  will 
be  taken,  and  the  other  will  be  left. 

42.  Watch  ye,  therefore,  because  ye  know  not  at  what 
hour  your  Lord  will  come. 

43.  But  this  know  ye,  that  if  the  master  of  the  house 
knew  at  what  hour  the  thief  would  come,^  he  would  certain- 
ly watch,  and  would  not  suffer  his  house  to  be  broken  open. 

44.  Wherefore  be  ye  also  ready,  because  at  what  hour 
ye  know  not  the  Son  of  man  will  come. 

45  Who,  thinkest  thou,  is  a  faithful  and  wise  servant,^ 
whom  his  lord  hath  appointed  over  his  family,  to  give 
them  food  in  season  ? 

46.  Blessed  is  that  servant,*  whom  when  his  lord  shall 
come,  he  will  find  so  doing. 

47.  Verily,  I  say  to  you,  he  will  place  him  over  all  his 
goods.* 

48.  But  if  that  wicked  servant  shall  say  in  his  heart: 
My  lord  tarrieth  to  come. 

49.  And  shall  begin  to  strike  his®  fellow-servants,  and 
shall  eat  and  drink^  with  drunkards  : 

50.  The  lord  of  that  servant  will  come  on  a  day  that  he 
hopeth  not,  and  at  an  hour  that  he  knoweth  not : 

51.  And  will  separate  him,^  and  appoint  his  portion  with 
hypocrites.  There  shall  be  the  weeping  and  the  gnash- 
ing of  teeth.*' 

'  Hand-mills,  consisting  of  two  stones,  were  turned  by  female  ser- 
vants.    Captives  were  employed  in  this  way.     Exod.  xi.  5. 

"  Mark  xiii.  33.     Luke  xii.  39. 

^  A  dispenser. 

'  Apoc.  xvi.  15. 

'  Make  him  procurator,  or  steward. 

'  The  pronoun  is  wanting  in  the  common  Greek.  It  is  put  in  Italics 
in  the  Protestant  version.  Griesbach  receives  it  on  the  authority  of 
four  chief  manuscripts,  and  the  versions  generally. 

'  G.  P.  "to  eat  and  drink."  Griesbach  and  Schott  adopt  the  Vulgate 
reading,  on  the  authority  of  many  manuscripts  and  versions. 

'  The  Greek  term  signifies  to  cut  in  twain  ;  it  may  be  used  for  severe 
flagellation. 

*  Supra  xiii.  42.     Infra  xxv.  30. 


180  THE    FOUR    GOSPELS. 

CHAPTER  XXV. 

Tlie  parable  of  the  ten  virgins,  and  of  the  talents  :  the  de- 
scription of  the  last  judgment. 

1.  Then^  will  the  kingdom  of  heaven^  be  like  to  ten  vir- 
gins,^ who,  taking  their  lamps,  went  out  to  the  meeting  of 
the  bridegroom  and  the  bride.* 

2.  And  five  of  them  were  foolish,^  and  five  wise.^ 

3.  But  the  five  foolish,'  having  taken  their  lamps,  did  not 
take  oil  with  them. 

4.  But  the  wise  took  oil  in  their  vessels  with  the  lamps. 

5.  And  the  bridegroom  tarrying,  they  all  slumbered  and 

slept. 

6.  And  at  midnight  a  cry  was  raised.  Behold,  the  bride- 
groom Cometh  ;  go  ye  forth  to  meet  him,^ 

7.  Then  all  those  virgins  arose,  and  trimmed  their  lamps. 

8.  And  the  foolish  said  to  the  wise  :  Give  us  of  your  oil, 
for  our  lamps  are  gone  out. 

"  At  the  end  of  time. 

*  The  Church. 

*  This  appears  to  have  been  the  usual  number  of  attendants  on  the 
bride  in  Judea. 

■*  No  mention  is  made  of  the  bride  in  this  place,  in  the  common 
Greek,  nor  was  there  in  the  copy  used  by  St.  Chrysostom.  It  is,  how- 
ever, found  in  three  Greek  manuscripts,  one  of  which  is  that  of  Cam- 
bridge, and  also  in  the  Syriac,  Armenian,  and  Saxon  versions.  It  was 
customary  for  the  attendants  of  the  bride  to  go  forth  with  her  a  short 
distance  to  meet  the  bridegroom,  who  came  accompanied  by  young  men, 
to  take  her  to  his  house.  I  have  borrowed  the  translation  given  above 
from  "  a  Catholic,"  in  order  to  reconcile  the  Vulgate  reading  with  the 
usage. 

^  Careless. 

^  Attentive.  G.  P.  inverts  the  order,  but  ancient  manuscripts  ami 
versions  support  the  Vulgate  reading,  which  is  adopted  by  Schott. 

'  G.  P.  "  They  that  were  foolish."  Schott  prefers  the  Vulgate 
reading. 

*  They  did  not  leave  the  house  until  the  approach  of  the  bridegroom 
was  announced.  As  he  had  not  come  so  soon  as  expected,  they  had  been 
©vercome  by  sleep. 


ST.    MATTHEW.  181 

'9.^  The  wise  answered,  saying  :^  Lest  perhaps  there  be 
not  enough  for  us  and  for  you ;  go  ye  rather  to  them  that 
sell,  and  buy  for  yourselves. 

10.  Now  whilst  they  went  to  buy,  the  bridegroom  came, 
and  they  that  were  ready,  went  in  with  him  to  the  wed- 
ding,3  and  the  door  was  shut. 

11.  But  at  last  the  other  virgins  also  came,  saying  :  Sir, 
Sir,*  open  to  us. 

12.  But  he  answering  said:  Verily,  I  say  to  you,  I  know 
you  not : 

13.  Watch  ye,  therefore,  because  ye  know  not  the  day, 
nor  the  hour.^ 

14.  For  even  as  a  man  going  into  a  far  country,^  called 
his  servants,  and  delivered  his  goods  to  themJ 

15.  And  to  one  he  gave  five  talents  and  to  another  two, 
and  to  another  one,  to  every  one  according  to  his  respective 
ability  :^  and  immediately  he  went  on  his  journey. 

16.  And  he  that  had  received  the  five  talents,  went  and 
traded  with  the  same,  and  gained^  other  five.^'' 


'  G.  P.  "  But."     It  is  wanting  in  most  manuscripts  as  Schott  testifies. 

*  P.  "Not  50."  The  negation  is  implied,  but  there  is  much  delicacy 
in  its  suppression- 

'  To  his  house. 

*  They  used  the  customary  mode  of  address. 

*  Mark  xiii.  33.  G.  P.  "wherein  the  Son  of  man  cometh."  This  is 
not  found  in  the  best  manuscripts  and  versions.  Schott  rejects  it.  The 
exhortation  has  special  reference  to  the  coming  of  Christ  in  veif^eance 
against  Jerusalem ;  but  it  may  be  applied  generally  to  His  coming  to 
judge  each  one  at  the  moment  of  death. 

°  Luke  xix.  12.  The  similitude  or  application  is  not  expressed.  The 
Son  of  man  is  like  to  a  man  going,  &c. 

'  It  was  customary  in  the  East  to  entrust  even  slaves  with  the  manage- 
ment of  some  money,  or  goods,  to  stimulate  and  reward  their  industry. 

"  According  to  his  capacity  and  merit. 

'  G.  P.  "  made  fAem."  This  reading  is  preferred  by  Griesbach  and 
Schott ;  but  the  Vulgate  is  conformable  to  five  of  the  chief  manuscripts, 
and  to  the  versions  generally. 

"  G.  P.  "  talents."  This  word  is  rejected  by  these  critics.  It  is  not 
ibund  in  two  of  the  chief  manuscripts,  nor  in  the  chief  versions. 


18^ 


THE    FOUR    GOSPELS. 


.     17.  And  in  like  manner  he  that  had  received  the  twoy> 
gained  other  two. 

18.  But  he  that  had  received  the  one,  going  his  way 
digged  into  the  earth,  and  hid  the  money  of  his  lord, 

19.  But  after  a  long  time  the  lord  of  those  servants  eame^ 
and  held  a  reckoning  with  them. 

3€.  And  he  that  had  received  the  five  talents,  coming 
brought  other  five  talents,  saying  :  Lord,  thou  didst  deliver 
to  me  five  talents,  behold  I  have  gained  other  five  over 
and  above. 

21.  His  lord  said  to  him:  Well  done,  good  and  faithful 
servant,  because  thou  hast  been  faithful  over  a  few  things, 
I  will  place  thee  over  many  things  ;  enter  thou  into  the 
joy  of  thy  lord.^ 

22.  And  he  also  that  had  received  the  two  talents  came 
and  said  :  Lord,  thou  didst  deliver  to  me  two  talents  :  be- 
hold I  have  gained  other  two. 

23.  His  lord  said  to  him  :  Well  done,  good  and  faithful 
servant,  because  thou  hast  been  faithful  over  a  few  things. 
I  will  place  thee  over  many  things:  enter  thou  into  the  joy 
of  thy  lord. 

24.  But  he  that  had  received  the  one  talent,  came  and 
said  :  Lord,  I  know  that  thou  art  a  hard  man ;  thou  reapest 
where  thou  hast  not  sown,  and  gatherest  where  thou  hast 
not  strewed.2 

25.  And  being  afraid,  I  went  and  hid  thy  talent  in  the 
earthi;   behold,  here  thou  hast  that  that  which  is  thine. 

26.  And  his  lord  answering,  said  to  him :  Wicked  and: 
slothful  servant,  thou  knewest  that  I  reap  where  I  sow  not, 
and  srather  where  I  have  not  strewed  : 


'  Some  think  that  this  is  an  invitation  to  a  banquet  in  token  of  appro- 
bation. It  may  have  been  expressed  in  these  terms  to  lead  us  to  the 
consideration  of  the  higher  rewards  of  virtue  in  the  kingdom  of  God. 

This  language  is  bold,  and  conveys  the  idea  of  injustice ;  but  the 
terms  may  bear  a  less  offensive  interpretation,  since  it  can  hardly  be 
thought  that  a  slave  would  dare  make  open  reproaches  to  his  master. 


ST.    MATTHEW.  183 

27.  Thou  oughtest  therefore  to  have  committed  my  mo- 
ney to  the  bankers,  and  at  my  coming  I  should  have  re- 
ceived my  own  with  usury. ^ 

28.  Take  ye  away  therefore  the  talent  from  him,  and 
give  it  to  him  that  hath  the  ten  talents. 

29.  For  to  every  one  that  hath,  shall  be  given,  and  he 
shall  abound  :  but  from  him  that  hath  not,^  that  also  which 
he  seemeth  to  have  shall  be  taken  away.^ 

30.  And  cast  ye  out  the  unprofitable  servant  into  the 
exterior  darkness :  there  shall  be  the  weeping  and  the 
gnashing  of  teeth. 

31.  And  when  the  Son  of  man  shall  come  in  His  majesty, 
and  all  the*  angels  with  Him  ;  then  shall  He  sit  upon  the 
seat  of  His  majesty  : 

32.  And  all  the  nations  will  be  gathered  together  before 
Him,^  and  He  will  separate  them  one  from  another,  as  the 
shepherd  separateth  the  sheep  from  the  goats  :® 


*  The  mention  of  usury  in  this  parable  shows  that  the  custom  of 
taking  it  prevailed  ;  but  it  does  not  necessarily  imply  approbation  of  the 
.usage.  The  reasoning  of  the  master  is  like  that  of  a  worldly  man 
anxious  to  increase  his  wealth.  Such  circumstances  are  often  intro- 
duced into  parables  incidentally  ;  the  main  object  being  to  convey  some 
truth  which  is  illustrated  by  the  general  drift  of  the  narrative.  "  The 
exhibition  of  works  is  the  usury  of  preaching,"  says  St.  Chrysostom. 

*  Who  has  no  increase. 

'  By  this  our  Lord  insinuated  that  the  Jews  would  be  deprived  of 
their  privileges  as  the  chosen  people,  because  they  did  not  use  them 
properly.  The  same  economy  of  divine  grace  is  observed  in  regard  to 
individuals. 

*  G.  P.  "  holy."  This  epithet  is  omitted  by  Griesbach  and  Schott, 
conformably  to  three  chief  manuscripts,  the  versions  generally,  and  the 
Greek  and  Latin  Fathers. 

*  This  description  is  not  to  be  too  closely  pressed.  Our  Lord  gives 
us  a  view  of  the  general  judgment  of  all  mankind  in  a  manner  suited  to 
our  weak  conceptions.  It  is  not,  however,  safe  easily  to  depart  from 
any  of  the  circumstances,  which,  even  if  metaphorical,  serve  to  convey 
sublime  truths. 

*  The  nations  of  the  earth  are  but  as  sheep,  or  goats,  in  the  sight  of 
the  sovereign  Judge.  The  goat  is  the  type  of  the  lascivious  and  pro- 
fane :  the  sheep  of  the  docile  and  gentle. 


184  THE    FOUR    GOSPELS. 

33.  And  He  will  set  the  sheep  on  His  right  hand,  but 
the  goats  on  His  left.^ 

34.  Then  will  the  king  say^  to  them  that  will  be  on  His 
right  hand :  Come,  ye  blessed  of  My  Father,  possess  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world.^ 

35.  For  I  was  hungry,  and  ye  gave  Me  to  eat  :*  I  was 
thirsty,  and  ye  gave  Me  to  drink :  I  was  a  stranger,  and 
ye  harbored  Me  : 

36.  Naked,  and  ye  covered  Me  ;  sick,  and  ye  visited 
Me :  I  was  in  prison,  and  ye  came  to  Me. 

37.  Then  will  the  Just  answer  Him,^  saying :  Lord,  when 
did  we  see  Thee  hungry,  and  did  feed  Thee  ;  thirsty,  and 
did  give  Thee  drink  ? 

38.  And  when  did  we  see  Thee  a  stranger,  and  did  harbor 
Thee  ?  or  naked,  and  did  cover  Thee  ? 

39.  Or  when  did  we  see  Thee  sick,  or  in  prison,  and  did 
come  to  Thee  ? 

40.  And  the  King  answering,  will  say  to  them  :  Verily 
I  say  to  you,  as  long  as  ye  did  it  to  one  of  these  My  least 
brethren,  ye  did  it  to  Me. 

41.  Then  He  will  say  to  them  also  that  will  be  on  His 
left  hand  :  Depart  from  Me,^  ye  cursed,^   into  the   ever- 


'  The  left  was  considered  as  of  bad  omen. 

'  It  is  not  likely  that  speech  will  be  addressed  to  the  congregated 
millions :  but  the  manifestation  of  the  glory  that  awaits  the  elect  is  like 
the  invitation  of  Christ. 

^  From  eternity  God  decreed  the  salvation  of  those  who  would  obey 
and  love  Him. 

*  Isai.  Iviii.  7.  Ezech.  xviii.  7.  16.  Eccle.  vii.  39.  These  acts  of 
beneficent  charity  are  specified  as  the  causes  of  glory.  They  are  given 
by  way  of  example,  since  other  virtuous  acts  are  also  meritorious. 

*  The  reflection  of  the  just  within  their  own  conscience  may  be  re- 
presented in  this  way. 

'  Ps.  vi.  9.  Supra  vii.  23.  Luke  xiii.  27.  The  wicked  are  banished 
from  the  divine  presence. 

'  They  will  be  accursed  of  God  by  reason  of  their  crimes,  God 
hates  none  of  His  creatures  :  He  rejoices  to  bestow  blessings :  but  the 
wicked  provoke  His  vengeance,  and  are  therefore  styled  objects  of 
malediction. 


ST.    MATTHEW.  185 

lastingi    fire2    which  was   prepared   for  the  devil  and  his 
angels.^ 

42.  For  I  was  hungry,  and  ye  gave  Me  not  to  eat :  I 
was  thirsty,  and  ye  gave  Me  not  to  drink. 

43.  I  was  a  stranger,  and  ye  did  not  harbor  Me :  naked, 
and  ye  did  not  cover  Me  :  sick,  and  in  prison,  and  ye 
did  not  visit  Me.* 

44.  Then  they  also  will  answer  Him,  saying :  Lord, 
when  did  we  see  Thee  hungry,  or  thirsty,  or  a  stranger,  or 
naked,  or  sick,  or  in  prison,  and  did  not  minister  to  Thee  ? 

45.  Then  He  will  answer  them,  saying  :  Verily  I  say  to 
you,  as  long  as  ye  did  it  not  to  one  of  these  least,  neither 
did  ye  do  it  to  Me.^ 

46.  And  these  shall  go  into  everlasting  punishment  :^  but 
the  just  into  life  everlasting. 


'  The  punishment  of  the  wicked  is  constantly  spoken  of  as  perpetual. 
There  is  nothing  in  the  various  passages  which  treat  of  it,  which  war- 
rants the  belief  that  it  will  have  an  end.  The  term  consequently  retains 
its  entire  force. 

^  The  scriptures  constantly  speak  of  future  punishment  as  by  fire, 
which,  however,  will  be  vastly  different  from  the  element  wherewith  we 
are  familiar. 

'  Hell  was  prepared  for  the  rebel  angels.  We  can  form  no  conception 
of  the  manner  in  which  spirits  are  tormented.  St.  Augustin  says: 
"  Why  should  we  not  say  that  even  incorporeal  spirits  can  suffer  the 
punishment  of  material  fire,  in  true,  although  wonderful  ways,  since  the 
souls  of  men,  which  doubtless  are  incorporeal,  are  now  confined  within 
the  members  of  the  body,  and  will  hereafter  be  indissolubly  reunited 
with  their  bodies'?     L.  xxi.  de  civ.     Dei.  c.  x. 

■*  This  enumeration  is  made  to  give  us  to  understand  that  the  omission 

of  works  of  beneficence  is  grievously  sinful,  and  a  sufficient  cause  of  con- 

■  demnation.     In  like  manner  the  omission  of  other  duties,  as  well  as  the 

perpetration  of  acts  against  the  divine  law,  or  other  law  which  has  a 

divine  sanction,  will  draw  down  the  sentence  of  the  judge. 

^  The  guilt  of  neglecting  the  poor  is  aggravated  by  their  relation 
to  Christ,  who  espouses  their  cause,  and  identifies  Himself  with 
them. 

*  The  punishment  and  the  reward  will  be  equally  eternal.  Daniel  xii.  2. 
John  v.  29. 


186  THE    FOUR    GOSPELS. 


CHAPTER  XXVI. 

The  Jews  conspire  against  Christ,  He  is  anointed  by  Mary. 
The  treason  of  Judas.  The  Inst  supper.  The  prayer  in 
the  garden.  The  apprehension  of  our  Lord:  His  treat- 
ment in  the  house  of  Caiphas 

1.  And  it  came  to  pass,  when  Jesus  had  ended  all  these 
words,  He  said  to  His  disciples  : 

2.  Ye  know!  that  after  two  days  will  be  the  passover, 
and  the  Son  of  man  will  be^    delivered  up  to  be    crucified. 

3.  Then  were  gathered  together  the  chief-priests^  and 
ancients  of  the  people  into  the  court  of  the  high-priest, 
who  was  called  Caiphas  : 

4.  And  they  consulted  together,  that  they  might  ap- 
prehend Jesus  by  stratagem,*  and  put  Him  to  death. 

5.  But  they  said  :  Not  on  the  festival,  lest  perhaps  there 
be  a  tumult  among  the  people.^ 

C.  And  when  Jesus  was  in  Bethania,  in  the  house  of 
Simon  the  leper,^ 

7.  There  came  to  Him  a  woman  "^  having  an  alabaster- 

'  Mark  xiv.  1,  Luke  xxii.  1.  The  apostles  knew  that  the  passover 
whicli  was  celebrated  in  memory  of  the  departure  of  the  Israelites  from 
Egypt,  was  at  hand.  Our  Lord  now  tells  them  that  at  that  time  He 
will  be  put  to  the  ignominious  death  of  the  cross.  The  calmness  with 
which  He  foretold  it,  shows  the  readiness  with  which  he  embraced  it. 

^  P.  "  is  betrayed."     The  present  tense  is  a  Hebraism  for  the  future. 

'  G.  P.  "  and  the  scribes."  These  words  are  wanting  in  four  notable 
manuscripts  and  in  several  ancient  versions. 

^  By  stratagem,  secretly. 

^  This  consideration  was  disregarded  when  Judas  undertook  to  deliver 
Him  into  their  hands 

*  Mark  xiv.  3.  John  xi.  2  ;  xii.  1.  He  was  so  called  because  he  had 
been  afflicted  with  leprosy. 

'  St.  Chrysostom  takes  her  to  be  Mary  the  sister  of  Lazarus  :  but 
distinguishes  her  from  the  sinful  woman  mentioned  by  St.  Luke  vii.  36. 
If  the  same  fact  be  recorded  by  St.  Matthew  and  St.  John,  as  appears 
certain,  it  is  here  related  out  of  place,  since  St.  John  states  that  it  was  six 
days  before  the  passover.  St.  Jerom  observes  :  "  Let  no  one  imagine 
that  the  woman  who  poured  the  ointment  on  His  head  is  the  same  as 


ST.    MATTHEW.  tB^ 

box^  of  precious  ointment,  and  she  poured  it  on  His  head, 
as  He  was  at  table. 

8.  And  the^  disciples  seeing  it,  were  indignant,^  saying : 
To  what  purpose  is  this  waste  1 

9.  For  this*  might  have  been  sold  lor  much,  and  given 
to  poor.^ 

10.  And  Jesus  knowing  it,  said  to  them :  Why  do  ye 
trouble  this  woman  ?  for  she  hath  wrought  a  good  work 
upon  Me. 

11.  For  the  poor  ye  have  always  with  you:  but  Me 
ye  have  not  always. 

12.  For  in  pouring  this  ointment  upon  My  Body  she 
hath  done  it  for  My  burial.^ 

13.  Verily  I  say  to  you,  wheresoever  this  gospel  shall  be 
preached  in  the  whole  world,  that  also  which  she  hath 
done,  shall  be  told  in  memory  of  her." 

14.  Then  one  of  the  twelve,®  who  was  called  Judas  Ts- 
cariot,  went  to  the  chief  priests, 

she  who  anointed  His  feet  :  for  this  one  washed  them  with  her  tears  and 
wiped  with  her  hair,  and  is  plainly  styled  a  harlot  :  but  nothing  of  the 
kind  is  recorded  of  the  other  :  neither  could  a  harlot  be  at  once  worthy 
to  touch  the  head  of  our  Lord." 

'  A  vial  for  holding  balsam. 

"  O.  P.  "  His."  Griesbach  and  Schott  suspect  this  to  be  an  inter- 
polation. It  is  wanting  in  three  of  the  principal  manuscripts,  and  iiv 
several  versions. 

^  Judas  murmured.  It  is  usual  in  Scripture  to  ascribe  to  several  the 
act  of  one  of  the  number.  The  other  apostles,  or  some  of  them,  may 
have  concurred  in  his  views,  although  from  a  different  motive. 

*  G.  P.  "  ointment  "  Griesbach  and  Schott  cancel  this  as  an  inter- 
polation :  it  is  not  found  in  four  of  the  principal  manuscripts,  nor  in  the 
anci^  versions. 

'  G.  P.  "  the."  The  article  is  wanting  in  the  best  manuscripts  and 
versions.     The  same  critics  reject  it. 

'  As  it  were  embalming  the  body,  by  anticipation.     Gen.  1.  2.     Sept. 

'  Two  splendid  prophecies  are  here  combined  :  the  general  diffusion  of 
the  gospel,  and  the  perpetual  remembrance  of  this  fact  "  Observe," 
says  St.  Jerom,  "  His  knowledge  of  future  events,  since  two  days  be- 
fore His  sufferings  and  death  He  kaows  that  His  gospel  will  be  preached; 
throughout  the  whole  world." 

*  Mark  xiv.  10.     Luke  xxii.  3. 


188 


THE    FOUR    GOSPELS. 


15.  And  said  to  them:  What  will  ye  give  me,  and  I 
will  deliver  Him  to  you  ?  But  they  assigned  him  thirty 
pieces  of  silver.^ 

16.  And  thenceforth  he  sought  an  opportunity  to  deliver 
Him  up. 

17.  And  on  the  first  day  of  unleavened  bread^  the  disci- 
ples came  to  Jesus  saying  :^  Where  wilt  Thou  that  we  pre- 
pare for  Thee  to  eat  the  passover  ? 

18.  But  Jesus  said:  Go  ye  into  the  city  to  a  certain 
man,*  and  say  to  him :  The  Master^  saith :  My  time  is  near 
at  hand  f  with  thee''  I  make  the  passover  M^ith  My  disciples, 

19.  And  the  disciples  did  as  Jesus  ordered  them,  and 
they  prepared  the  passover. 

20.  But  when  it  was  evening^  He  sat  down  with  His 
twelve  disciples. 

21.  And  whilst  they  were  eating.  He  said:  Verily,  I  say 
to  you,  that  one  of  you  is  about  to  betray  Me.^ 

'  The  value  of  thirty  shekels  is  estimated  at  about  eighteen  dollars, 
^ythough  money  was  then  comparatively  rare,  it  was  an  extremely 
small  sum  to  put  on  the  life  of  any  man,  especially  of  one  so  distinguished. 

■^  Mark  xiv.  20.  Luke  xxii.  7.  The  azymes,  as  it  is  called  from  the 
Greek  term.  During  seven  days,  unleavened  bread  was  used  in  memory 
of  the  departure  from  Egypt,  which  was  so  hurried  that  the  Israelites 
took  with  them  the  dough  whilst  it  was  kneading.     Exod.  xii.  15. 

^  G.  P.  "  unto  him."  Schott,  after  Fritzsche  and  Lachmann,  cancels 
the  Greek  pronoun,  which  these  words  represent.  It  is  wanting  in  four 
■of  the  chief  manuscripts,  and  in  the  versions  generally. 

"  The  man  was  to  be  discovered  by  following  a  man,  whom  they 
would  meet  with  a  pail  of  water  on  his  head.  Mark  xiv.  13.  It  was 
usual  to  carry  about  water,  as  it  was  scarce,  and  to  be  procured  only  in 
certain  places.  Our  Lord  chose  to  direct  them  in  this  way,  that  His 
knowledge  might  be  manifested.  He  may  have  specified  the  iiBmae  of 
•the  man,  although  the  evangelist  confined  himself  to  a  general  designation. 

'  The  Teacher.     The  man  must  have  been  acquainted  with  our  Lord. 

'  The  time  of  His  sufferings  and  death. 

'  In  thy  house. 

*  The  passover  was  immolated  after  sunset,  when  the  feast  commen- 
ced.    The  family  banquet  on  the  victim  ensued. 

*  The  term  means  to  deliver  me  up ;  but  as  it  was  a  betrayal,  I  have 
not  changed  the  common  translation.  Christ,  in  this  respect,  manifested 
His  knowledge  of  the  secret  design  of  Judas.     See  John  xiii.  21. 


ST.    MATTHEW.  189 

22.  And  they  being  very  much  troubled,  began  every 
onei  to  say  '?    Is  it  I,  Lord  1 

23.  But  He  answering  said :  He  that  dippeth  his  hand 
with  Me  in  the  dish,^  he  will  betray  Me. 

24.  The  Son  of  man  indeed  goeth,  as  it  is  written  oi' 
Him  :*  but  wo  to  that  man  by  whom  the  Son  of  man  will 
be  betrayed  :^  it  M^ere  better  for  that  man  if  he  had  not  been 
born. 

25.  And  Judas  that  betrayed  Him,  answering  said  :  Is  it 
I,  Rabbi  ?^  He  saith  to  him :  Thou  hast  said  it." 

26.  And  whilst  they  were  at  supper,^  Jesus  took  breads 
and  blessed,  and  broke,  and  gave  to  His  disciples,  and  said: 
Take  and  eat  :    This  is  My  Body. 

27.  And  taking  the  chalice.  He  gave  thanks,  and  gave 
to  them  saying  :  Drink  ye  all  of  this.^ 


'  G.  P.  "  of  them."  The  pronoun  is  wanting  in  four  of  the  chief 
manuscripts  and  some  versions.    Schott  suspects  it  to  be  an  interpolation. 

^  G.  P.  "  unto  him."  The  pronoun  is  not  found  in  the  celebrated 
Cambridge  manuscript.     Schott  views  it  in  the  same  light. 

'  Christ  refers  to  this  act  as  one  of  familiarity  and  friendship.  The 
same  circumstance  was  prophetically  pointed  out  by  David  to  show  the 
base  ingratitude  and  perfidy  of  the  traitor.  Ps.  liv.  15.  Although  our 
Lord  immediately  handed  something  from  the  dish  to  Judas,  the  act 
was  not  adverted  to  by  the  others. 

*  As  it  was  prophesied  and  decreed 

^  The  treachery  was  his  own  act,  proceeding  from  his  malice  and 
avarice. 

*  The  boldness  of  this  question  is  astonishing. 
'  This  is  equivalent  to  yes. 

^  1  Cor.  xi.  23. 

°  On  occasion  of  the  Paschal  sacrifice  a  loaf  of  bread  was  bro"ken  in 
pieces,  and  distributed  among  those  who  ate  of  the  lamb,  and  a  bowl  of 
wine,  after  thanks  had  been  given,  and  a  blessing  invoked  by  the  chief 
person  at  table  was  given  around,  that  all  might  partake  of  it.  Thia 
custom  afforded  occasion  to  our  Lord  to  institute  the  Eucharistic  mys- 
tery ;  which,  however,  He  carefully  distinguished  from  the  ordinary 
usage.  From  St.  Luke  it  appears  that  He  first  conformed  to  the  esta- 
blished custom,  in  connexion  with  the  Paschal  supper,  and  then  pro- 
ceeded to  institute  the  Eucharist.  The  words :  "  Drink  ye  all  of  this," 
are  referred  by  St.  Luke  to  the  ordinary  wine-bowl.     Luke  xxii.  17. 


too  ITIE    FOUR    GOSPELS. 

28.  For  THIS  IS  Mv  Blood^  of  the  Now  Testament^  which 
shall  be  shed^  for  many*  unto  remission  of  sins. 

29.  And  I  say  to  you  I  shall  not  drink  henceforth  of  this 
fruit  of  the  vine^  until  that  day  when  I  will  drink  it  new 
With  you  in  the  kingdom  of  My  Father.^ 

30.  And  after  a  hymnj  they  went  out  unto  mount 
Oliver.^ 

3L  Then  Jesus  saith  to  them  :  All  of  you  will  suffer 
scandal  in  Me^  this  night.  For  it  is  written  :  ''  I  will  strike 
the  shepherd,  and  the  sheep  of  the  flock  shall  be  dis- 
persed."^" 

32.  But  ai>er  I  shall  be  risen  again,  I  will  go  before  you 
into  Galilee." 

*  The  Greek  article  is  equivalent  to  an  emphatic  repetition  of  the 
noun  :  "  the  blood." 

^  The  blood  by  which  the  new  covenant  is  sealed. 
'  The  present  participle  is  in  the  text.     The  Hebrews  often  express 
the  future  in  this  way.     Supra  v.  2.     Ivfra  v.  45. 

*  Many  may  embrace  all,  or  may  be  understood  of  those  who  actually 
receive  pardon. 

^  St.  Luke  refers  this  to  the  ordinary  wine-bowl,  of  which  St.  Matthew 
makes  no  mention.  It  may  be  taken  generally  for  all  the  wine  used  on 
the  occasion,  of  which  a  portion  was  applied  to  sacramental  purposes. 
This  might  be  called  the  fruit  of  the  vine,  because  it  was  originally  such, 
and  still  retained  the  appearances  of  wine,  although  by  its  consecration 
it  became  the  blood  of  Christ. 

°  Christ  meant  to  assure  them,  that  He  would  be  no  longer  with  them 
in  convivial  society.  After  His  resurrection  He  ate  and  drank  with 
them  ;  which  may  be  considered  the  fulfilment  of  this  declaration  ;  that 
renovated  state  being,  as  it  were,  the  kingdom  of  His  Father.  In  glory 
He  tastes  a  new  wine,  the  spiritual  delights  with  which  He  inebriates 
His  servants.  The  scriptural  allusions  to  future  bliss  under  the  image 
of  a  banquet  are  frequent. 

'  v^i-vYiaavtii.     "  Having  sung  a  hymn." 

*  Where  not  long  before  Christ  predicted  the  approaching  calamities. 
°  You   will  be   exposed  to  temptation,  betrayed  into  doubt,  dismayed 

and  disconcerted  in  regard  to  Me.  Mark  xiv.  27.  John  xvi.  32.  "A 
Catholic  "  renders  it,  "  will  find  Me  a  stumbling-block." 

■"  The  text  is  found  in  Zacharias  xiii.  7.  Grotius  considers  it  a  pro- 
verbial form  of  speech,  which  Christ  applies  to  Himself:  but  the  man- 
ner of  quoting  it  implies  that  it  was  prophetic. 

"  This  was  the  place  especially  where  Christ  wished  His  disciples  to 
await  Him.     Mark  xiv.  28.     John  xvi.  7. 


ST.    MATTHEW.  19 1 

33.  And  Peter  answering,  said  to  Him :  Aliliough  all 
shall  be  scandalized  in  Thee,   I  will  never  be  scandalized.* 

34.  Jesus  said  to  him :  Verily  I  say  to  thee,  thiit  this 
night  before  the  cock  crow,^  thou  wilt  deny  Me  thrice;^ 

35.  Peter  saith  to  Him  :  Yea,  though  I  should  die  with 
Thee,*  I  wnll  not  deny  Thee.  And  in  like  manner  spake 
all  the  disciples. 

36.  Then  Jesus  came  with  them  into  a  country  place* 
which  is  called  Gethsemani  :^  and  He  said  to  His''  disciples : 
Sit  ye  here  till  I  go  yonder,  and  pray.^ 

37.  And  taking  with  Him  Peter  and  the  two  sons  of  Ze- 
bedee,9  He  began  to  grow  sorrowful  and  to  be  sad.^" 


'  Be  led  to  abandon  thee.  St.  Jerom  observes  :  "  This  is  not  rashness, 
or  falsehood,  but  it  is  the  faith  of  Peter  the  apostle,  and  his  ardent  affec- 
tion for  his  Saviour  Lord." 

*  It  is  alleged  by  modern  Jews  that  cocks  vrere  not  kept  in  the  city 
of  Jerusalem,  but  this  statement  is  controverted.  Even  if  admitted,  it 
does  not  interfere  with  the  prediction,  since  in  the  silence  of  night  the 
cock-crow  might  be  heard  from  an  elevated  situation,  scarcely  four  hun- 
dred paces  distant  from  the  city-walls.  Besides,  whatever  may  have 
been  the  usage  of  the  Jews,  the  Romans  may  have  had  cocks  in  coops, 
in  the  city  itself.  The  second  crowing  was  usually  styled  the  time  of 
cock-crowing.  "  Hence  St.  Mark  says  :  Before  the  cock  crow  twice." 
Mark  xiv.  .30.     John  xiii.  30. 

'  Luke  xxii.  33. 

*  "  Peter  spoke  in  the  ardor  of  faith  :  the  Saviour,  as  God,  knew  what 
would  take  place."     St.  Jerom. 

^  A  grange  or  farm. 

*  This  word  is  interpreted  by  St.  Jerom  "  a  very  rich  valley."  Mo- 
derns render  it :  "  oil-presses.''''  The  name  was  given  it  probably  because 
there  were  oil-presses  there. 

'  G.  P.  "the." 

'  Our  Lord  wished  to  teach,  by  example,  that  prayer  should  be  em- 
ployed to  prepare  for  impending  sufferings.     He  needed  it  not. 

*  These  three  had  been  witnesses  of  His  glory  on  the  mount,  and  were 
now  to  witness  His  deep  humiliation. 

'°  He  delivered  Himself  up  to  sorrow.  No  passion  could  control  Him  ; 
but  He  was  pleased  to  submit  to  human  feelings,  according  as  He  judged 
it  expedient  for  our  salvation.  It  was  important  that  the  reality  of  His 
sufferings  should  be  placed  beyond  all  doubt,  since  heretics  called  Phan- 
tasiasts  were  to  arise,  teaching  that  Christ  had  assumed  only  the  sem- 
blance of  our  nature.     The  Greek  terms  denote  extreme  grief  verging 


192  THE    FOUR    GOSPELS. 

38.  Then  He  saith  to  them:  M}'  soul  is  sorrowful  even 
unto  death  :  stay  ye  here,  and  watch  with  Me.^ 

39.  And  going  a  little  further,  He  fell  upon  His  face,' 
praying,  and  saying  :  My  Father,  if  it  be  possible,^  let  this 
chalice*  pass  from  Me.^  Nevertheless,  not  as  I  will,  but  as 
Thou.6 

40.  And  he  corneth  to  His  disciples,  and  findeth  them 
asleep,  and  He  saith  to  Peier  :  So,  could  ye  not  watch 
with  Me  one  hour  P 

41.  Watch  3'e  and  pray,  that  yc  enter  not  into  tempta- 
tion.^    The  spirit  indeed  is  willing,^  but  the  flesh  weak. 

42.  Again  the  second  time,  He  went  and  prayed,  saying: 
My  Father,  if  this  cu]i  may  not  pass  away,  but  I  must 
drink  if,  Thy  will  be  done.^" 

on  the  extinction  of  life.  "  He  was  sorrowful,"  remarks  St.  Jerom,  'not 
through  a  dread  of  suffering,  since  He  had  come  for  the  purpose  of  suf- 
fering, and  had  rebuked  Peter's  timidity,  but  He  grieved  for  the  wretched 
Judas,  and  the  scandal  of  all  the  apostles,  and  the  destruction  of  unhappy 
Jerusalem." 

'  He  needed  not  their  aid ;  but  He  wished  them  to  be  witnesses  of 
His  agony. 

*  This  was  the  usual  posture  of  suppliants.  It  denoted  the  entire  hu- 
miliation of  the  soul  in  the  presence  of  the  Divine  Majesty.  Christ,  as 
man,  humbled  Himself  before  the  Godhead. 

^  That  is,  if  it  be  consistent  with  the  divine  counsels.  Christ  knew 
that  it  was  not:  but  the  expression  served  to  show  that  Plis  prayer  was 
qualified  by  this  condition. 

■*  The  cup  is  frequently  the  emblem  of  suffering  a  bitter  draught. 

^  Christ  made  this  petition,  to  show  the  repugnance  of  His  human  na- 
ture to  sufferings. 

°  The  will  of  the  Father  and  of  the  Son  is  the  same  ;  but  Christ,  as 
man,  has  a  human  will,  which,  as  far  as  the  sensitive  feeling  was  con- 
cerned, shrunk  from  suffering,  although,  by  a  free  and  deliberate  act,  it 
embraced  and  even  desired  it.  "  What  in  the  person  of  man  He  had 
rejected  with  trepidation,  He  embraces  as  the  Son  of  God.  Let  not  this 
be  done  which  I  ask  from  human  feeling,  but  that  for  which  I  willingly 
came  on  earth."     St.  Jerom. 

'  It  appears  that  He  remained  a  considerable  time  in  prayer. 

*  The  trial  to  which  their  faith  was  soon  to  be  exposed. 

'  The  protestations  of  Peter  and  the  other  apostles  were  sincere  :  but 
they  knew  not  their  own  weakness.  "  Peter  was  so  oppressed  with  grief, 
that  he  could  not  resist  sleep."     St.  Jerom. 

"  The  second  prayer  is  more  simply  an  expression  of  resignation. 


ST.    MATTHEW.  193 

43.  And  he  cometh  again,  and  findethi  them  sleeping  : 
for  their  eyes  were  heavy. 

44.  And  leaving  them,  He  M^ent  again  :  and  prayed  the 
third  time,  saying  the  self-same  speech.^ 

45.  Then  He  cometh  to  His  disciples,  and  saith  to  them  : 
Sleep  ye  now,  and  take  your  rest  :^  behold,  the  hour  is  at 
hand,  and  the  Son  of  man  shall  be  delivered  into  the  hands 
of  sinners. 

46.  Rise,  let  us  go  :  behold,  he  that  will  betray  Me  is  at 
hand. 

47.  While  He  was  yet  speaking,'*  behold,  Judas,  one  ol' 
the  twelve,  came,  and  with  him  a  great  multitude  with 
swords  and  clubs,^  sent  from  the  chief  priests  and  the  an- 
cients of  the  people. 

48.  And  he  that  betrayed  Him,  gave  them  a  sign,  saying  : 
Whomsoever  I  shall  kiss,  that  is  He  ;  hold  Him  fast.^ 

49.  And  forthwith  coming  to  Jesus,  he  said :  Hail,''  Rabbi, 
And  he  kissed  Him. 

50  And  Jesus  said  to  him  :  Friend,^  for  what  art  thou 


'  G.  P.  "  Came  and  found."  This  reading,  in  the  judgment  of  Schott, 
was  borrowed  from  Mark  xiv.  40. 

■  When  feeling  is  intense,  the  expression  is  generally  simple.  The 
repetition  of  it  denotes  vehemence.  "  He  alone  prays  for  all,  as  He 
alone  suffers  for  all."     St.   Jerom. 

*  This  is  said  reproachingly,  and  as  it  were,  ironically. 

*  Mark.  xiv.  43.     Luke  xxii.  47.     John  xviii.  3. 

^  This  was  certainly  not  a  Roman  company.  The  weapons  suit  a  tu- 
multuary gathering,  or  the  officers  of  the  Jewish  tribunals.  It  is  probable 
that  many  private  individuals  were  associated  on  this  occasion  with  the 
ordinary  officers,  and  sent  by  the  priests  and  members  of  the  iSanhedrim. 

"  The  multitude  may  not  have  known  what  their  leaders,  with  Judas, 
well  knew,  that  Jesus  was  to  be  arrested.  As  the  fame  of  His  wonders 
was  widely  spread,  some  of  them  might  have  hesitated  to  join  in  the  at- 
tempt to  arrest  Him,  had  they  been  previously  informed.  In  the  darkness 
of  night,  those  who  knew  His  person  may  not  have  at  once  recognised  Him. 

'  That  is,  "  Peace." 

"  The  Greek  term  means  :  "  companion."     It  contains  an  allusion  to 
the  familiarity  which  had  been  allowed  to  the  traitor.     Christ  asks  Him 
the  object  of  his  approach  in  the  guise  of  friendship  ;  showing  by  the 
question  that  his  perfidious  design  lay  open  to  Him. 
13 


194  THE    FOUR    GOSPELS. 

come  P     Then  they  came  up,  and  laid  hands  on  Jesus,  and 
held  Him.2 

51.  And  behold  one  of  those  with  Jesus,^  stretching  forth 
his  hand,  drew  out  his  sword,  and  striking  the  servant  of 
the  high  priest,  cut  off  his  ear.* 

52.  Then  Jesus  saith  to  him :  Put  up  again  thy  sword 
into  its  place  :  for  all  that  take  up  the  sword,  shall  perish 
by  the  sword.^ 

53.  Thinkest  thou  that  I  cannot  ask  My  Father,  and  He 
will  give  Me  presently  more  than  twelve  legions  of  angels?^ 

54.  How,  then,  shall  the  Scripture  be  fulfilled,  that  so  it 
must  be  done  V 

55.  In  that  same  hour  Jesus  said  to  the  multitudes :  Ye 
are  come  out,  as  if  to  a  robber,  with  swords  and  clubs  to 
take  Me.  I  sat^  among  you  daily  teaching  in  the  temple, 
and  ye  did  not  lay  hands  on  Me. 

5G.  Now  all  this  was  done,  that  the  Scriptures  of  the 

'  "  TtdpsL  is  wrongly  translated  ades  by  Erasmus  and  Schmid.  The  Vul- 
gate has  correctly  rendered  it  venistiy     Bloomfield. 

■^  Christ  submitted  to  be  bound,  after  He  had  shown  His  divine  power, 
by  causing  the  soldiers  to  fall  back  on  the  ground,  on  his  avowing  Him- 
self.    None  could  bind  Him  against  His  will. 

'  The  evangelist  uses  circumlocution,  not  choosing  to  designate  Peter, 
who  might  still  be  exposed  to  the  vengeance  of  some  one.  St.  John  gives 
his  name,  ch.  xviii.  20,  as  also  the  name  of  the  servant,  Malchus. 

*  The  ear  was  hanging  by  the  skin,  since  Jesus  healed  it  by  His 
touch. 

^  Gen.  ix.  6.  Apoc.  xiii.  10.  A  proverb  expressive  of  the  danger  and 
guilt  of  using  deadly  weapons,  which  may  be  understood  in  various  ways  : 
Those  who  use  them  are  liable  to  meet  death  in  conflict.  Those  who 
use  them  against  the  public  authority,  draw  down  on  themselves  a  sen- 
tence of  death.  All  who  use  them  against  justice  shall,  sooner  or  later, 
meet  with  punishment. 

*  Instead  of  twelve  disciples  to  protect  Him,  Christ  could  have  had 
twelve  legions  of  blessed  spirits.  A  legion  contained  6,000.  Twelve 
legions  mean  an  indefinite  number. 

■"  Isai.  liii.  10.  In  order  to  fulfil  prophecy,  Christ  yielded  Himself  up. 
"  He  shows  His  readiness  to  suffer,  since  the  prophets  would  have  spoken 
in  vain,  had  not  the  Lord  by  His  sufferings  proved  the  truth  of  their  pre- 
dictions."   St.  Jerom. 

^  As  teachers  were  wont  to  do. 


ST.    MATTHEW.  195 

|)ropliets  might  be  fulfilled,  that  so  it  must  be  done.i  Then, 
the  disciples  all  leaving  Him,  fled. 2 

57.  But  they^  holding  Jesus,  led  Him  to  C.aiphas,'^  the  high- 
priest,  where  the  scribes  and  the  ancients  were  assembled. 

58.  And  Peter  followed  Him  afar  off,  even  to  the  court^ 
of  the  high-priest.  And  going  in,  he  sat  with  the  ser- 
vants,^ that  he  might  see  the  end.'' 

59.  And  the  chief  priests,^  and  the  whole  council  sought 
false  testimony^  against  Jesus,  that  they  might  put  Him 
to  death : 

60.  And  they  found  none,^°  although  many  false  witnesses 
had  come  forward."  And  last  of  all  there  came  two  false 
witnesses  : 

'  Thr.  iv.  20.  This  appears  to  be  the  observation  of  the  evangelist, 
but  founded  on  what  Christ  Himself  said.     Mark  xiv.  49. 

''  Mark  xiv.  50.  All  fled  in  the  first  consternation.  Peter  and  John 
soon  recovered  from  the  fright,  so  far  as  to  venture  to  follow  Him  to 
the  tribunals. 

'  The  crowd.     Luke  xxii.  54. 

*  It  appears  from  St.  John  that  Christ  was  first  led  to  the  house  of 
Annas,  the  father-in-law  of  Caiphas,  to  whom  He  was  thence  sent. 
John  xviii.  13.  24.  This  first  visit,  being  entirely  informal  and  extra- 
judicial, is  passed  over  by  St.  Matthew.  Annas,  or  Ananus,  had  been 
removed  from  the  high  priesthood  by  the  emperor  Tiberius.  Caiphas, 
after  three  others,  succeeded  to  the  office,  and  retained  it  during  the 
procuratorship  of  Gratus  and  Pilate. 

'"  The  yard  enclosed  within  the  walls  of  his  dwelling. 

"  This  was  usual  Persons  whom  business  or  curiosity  drew  to  the 
tribunal,  often  loitered  among  the  servants. 

''  The  issue  or  result. 

•*  G.  P.  "  And  elders."  Griesbach  and  Schott  think  these  words 
should  be  omitted.  They  are  wanting  in  three  of  the  chief  manuscripts 
and  in  several  versions. 

"  They  knew  that  Christ  had  done  nothing  against  the  laws  ;  but  being 
resolved  on  accomplishing  His  ruin,  they  sought  out  men,  who,  by  per- 
jury, might  procure  His  conviction.  It  does  not  ordinarily  become  a 
tribunal  to  seek  witnesses,  even  of  facts,  since  it  betrays  an  eagerness 
for  the  conviction  of  culprits,  which  is  not  easily  combined  with  judicial 
impartiality  ;  but  how  atrocious  was  it  to  seek  false  witnesses ! 

"  They  did  not  find  the  false  testimony  such  as  they  had  sought, 
namely,  plausible  and  consistent. 

"  Whose  testimony  was  irrelevant,  triviaJ,  or  contradictory.     G.  P 


196  THE    FOUR    GOSPELS. 

61.  And  they  said  :  This  man  said,  I  am  able  to  destroy 
the  temple  of  God.  nnd  after  three  days  to  rebuild  it.^ 

62.  And  the  high-priest  rising  up,  said  to  Him  :  Answerest 
Thou  nothing  to  the  things  which  these  testify  against  Thee  ( 

63.  But  Jesus  held  His  peace,^  And  the  high-priest  said 
to  Him  :  I  adjure  Thee  by  the  living  God,  that  Thou  telf 
us  if  Thou  be  the  Christ,  the  Son  of  God.^ 

64.  Jesus  saith  to  him  :  Thou  hast  said  it.*  But^  I  say  to 
you,  hereafter  ye  shall  see  the  Son  of  man  sitting  at  the 
right  hand  of  the  power  of  God.®  and  coming  in  the  clouds^ 
of  heaven.^ 

65.  Then  the  high-priest  rent  his  garments,^  saying : 
He    hath    blasphemed :  ^    what    further    need    have    we 


"  they  found   none."      This   repetition    is  rejected    by  Griesbach   and 
Schott  on  the  authority  of  some  manuscripts. 

*  Christ  had  said,  that  if  His  enemies  should  destroy  the  temple  of 
His  body,  He  would  raise  it  up  in  three  days.  John  ii.  19.  The  false 
witnesses  swore,  that  he  had  asserted  His  power  to  overthrow  the  Jew- 
ish temple,  and  to  build  it  up  again. 

"  Nothing  having  been  proved,  since  the  evidence  Avas  manifestly  un- 
worthy of  credit,  our  Lord  judged  it  unnecessary  to  reply,  especialh^  as 
the  trial  itself  was  a  mockery  of  justice.  His  silence  was  not  con- 
temptuous, but  highly  significant.  It  was  \iseless  to  reply,  when  no 
attention  would  be  paid  to  the  defence. 

'  The  high-priest,  abandoning  the  testimony  as  worthless,  seeks  to 
elicit  a  confession  from  Christ  Himself.  To  force  it,  he  makes  use  of 
the  most  solemn  adjuration,  and  questions  Him  on  the  weightiest  point, 
whether  he  claimed  to  be  the  Messiah,  nay,  the  Son  of  God. 

*  This  was  a  Jewish  mode  of  affirmation,  not  unknown  to  the  Greeks. 
'  This  conjunction  here  is  equivalent  to  And. 

"  This  means  God  displaying  His  majesty. 

'  Supra  xvi.  27  ;  Rom.  xiv.  10  ;  1  Thess.  iv.  15.  This  will  be 
accomplished  in  the  last  judgment. 

*  This  act  was  a  usual  signification  of  horror  and  grief. 

'  It  could  not  have  been  deemed  blasphemy  to  put  Himself  forward  as 
the  Messiah,  since  the  office  of  Messiah  was  commended  by  the  pro- 
phets, and  public  expectation  was  directed  to  His  coming.  Neither 
could  it  appear  blasphemy  to  call  Himself  the  Son  of  God,  in  the  sense 
in  which  the  just,  or  even  the  eminent  servants  of  God,  the  prophets,  or 
high  functionaries,  are  so  styled.  The  appellation  as  used  by  the  priest 
in  his  interrogatory,  and  as  assented  to  by  Christ,  must  have  implied  a 
claim  to  divine  honors,  in  virtue  of  an  ineffable  generation. 


ST.    MATTHEW.  197 

of    witnesses?     Behold,    now   ye    have   heard   the^   blas- 
phemy : 

66.  What  think  ye  f^  But  they  answering  said  :  He  is 
worthy  of  death. ^ 

67.  Then  they  spat  in  His  face,  and 'buffeted  Him;*  and 
some  struck  His  face  with  the  palms  of  their  hands,^ 

68.  Saying :  Prophesy^  to  us,  O  Christ,  who  is  he  that 
struck  Thee  ? 

69.  But  Peter  sat  without  iu  the  court ;'  and  there  came 
•  o  him  a  servant-maid  saying  :  Thou  also  wast  with  Jesus 
the  Galilean- 

70.  But  he  denied  it  before  all,  saying  :  I  know  not  what 
thou  sayest. 

71.  And  as  he  went  out  of  the  gate,^  another  maid  saw 
him,  and  she  saith  to  those  who  were  there  :  This  man  also 
was  with  Jesus  of  Nazareth. 

72.  And  again  he  denied  with  an  oath,^  that  I  know  not 
the  man. 

'  G.  P.  "  his."  The  pronoun  is  wanting  in  four  chief  manuscripts, 
and  several  versions.     Griesbach  and  Schott  retain  it. 

^  The  high-priest  exhibits  nothing  of  the  calmness  of  judicial  inquiry. 
He  gives  vent  to  his  feelings,  and  having  declared  his  ovni  judgment,  4ie 
appeals  to  those  around  him,  not  so  much  to  ask  their  opinion,  as  to 
demand  their  adhesion. 

'  The  Sanhedrim  had  no  longer  the  absolute  power  of  life  and  destth  : 
but  they  expressed  their  judgment  that  he  was  gdilty  of  blasphemy, 
which  the  Mosaic  law  punished  with  death.  Lev.  xxiv.  16.  Their 
sentence  could  not  be  put  in  execution  without  the  concurrence  of  the 
Roman  governor  :  wherefore  they  sought  pretexts  for  accusing  Him 
before  the  civil  tribunal. 

*  Isai.  1.^  ;  Mark  xiv.  65.  Struck  Him  with  the  clenched  fist.  "He 
shall  give  the  cheek  to  him  that  striketh  Him  :  He  shall  be  filled  with 
reproaches."     Lament,  iii.  30. 

^  Having  first  blindfolded  Him. 
Declare  to  us,  as  from  prophetic  inspiration — divine  to  us. 

'  Luke  xxii.  55  ;  John  xviii.  17.  The  court-yard  was  in  the  middle 
of  the  building,  whence  Peter  is  said  to  have  entered  inside  :  v.  58,  whilst 
here  he  is  said  to  have  sat  without. 

A  sense  of  his  danger,  rather  than  a  feeling  of  remorse,  led  him  to 
move  from  the  court.  Before  he  had  succeeded  in  getting  away,  he  was 
igain  challenged  as  a  follower  of  Christ. 

'  Saying, 


198  THE    FOUR    GOSPELS. 

73.  And  after  a  little  while  they  that  stood  by,  came 
and  said  to  Peter:  Surely  thou  also  art  one  of  them,  for 
even  thy  speech^  doth  discover  thee. 

74.  Then  he  began  to  curse^  and  to  swear  that  he  knew 
not  the  man.     And  immediately  the  cock  crew. 

75.  And  Peter  remembered  the  word  •  of  Jesus,  which. 
He  had  said  -J  Before  the  cock  crow,  thou  wilt  deny  Me 
thrice.     And  going  forth  he  wept  bitterly.* 


CHAPTER  XXVII. 

The  continuation  of  the  history  of  the  passion  of  Christ.    His^ 
death  and  burial. 

1.  And  when  morning  was  come,  all  the  chief  priests^ 
and  ancients  of  the  people  took  counsel  against  Jesus,  that 
they  might  put  Him  to  death.* 

2.  And  having  bound  Him,  they  brought  Him,  and  de- 
livered Him  to  Pontius  Pilate,  the  governor.^ 

3.  Then  Judas,  who  betrayed  Him,  seeing  that  He  was 


^  The  Galileans  had  a  peculiar  accent,  and  other  peculiarities  of 
speech. 

^  To  invoke  vengeance   on  himself,  if  he  spoke  not  what  was  true. 

^  G.  P  "Unto  him."  This  is  wanting  in  three  of  the  chief  manu- 
scripts, and  in  some  versions.     Schott  rejects  it. 

*  "  He  goeth  forth  from  the  assembly  of  the  wicked  to  wash  away 
with  bitter  tears  the  stain  of  his  timorous  denial."     St.  Jerom. 

®  The  counsel  of  Caiphas  was  followed  by  a  larger  assembly  held 
early  in  the  morning,  to  devise  means  for  ensuring  the  death  of  Christ : 
or  probably  the  evangelist  here  resumes  the  narrative  of  the  pro- 
ceedings against  Christ,  by  stating  the  result  of  the  trial  before  Caiphas, 
which  was  followed  by  measures  adopted  and  put  in  execution  at  early 
dawn.  The  ordinary  hours  ot  judicial  proceedings  were  not  regarded  in 
this  exciting  case.     Mark  xv.  1 ;  Luke  xxiii.  1  ;  John  xviii.  28. 

°  Pontius  Pilate  governed  Judea  as  a  province  of  the  Roman  empire. 
It  ranked  only  as  a  lesser  province,  and  its  procurator  was  subordinate  to 
the  President  of  Syria  ;  but  he  exercised  proconsular  authority,  with 
power  of  life  and  death.     See  Joseph.  A.  8.  1.  1,  &  B.  2.  7.  1. 


ST.    MATTHEW.  199 

condemned,  repenting,'  brought  back  the  thirty  pieces  of 
silver  to  the  chief  priests  and  ancients, 

4.  Saying  :  I  have  sinned  by  betraying  just^  blood.  But 
they  said  :  What  is  that  to  us  1     Look  thou  to  it. 

5.  And  casting  down  in  the  temple  the  pieces  of  silver, 
he  departed ;  and  he  M^ent  and  hanged  himself  with  a 
halter.3 

6.  But  the  chief  priests  having  taken  the  pieces  of  silver, 
said :  It  is  not  lawful  to  put  them  into  the  corbona,*  be- 
cause it  is  the  price  of  blood. 

7.  And  after  they  had  consulted  together,  they  bought 
with  them  the  potter's  field;  to  be  a  burying-place  for 
strangers.^ 

8.  For  this  cause  that  field  was  called  haceldama,^  that 
is,  the  field  of  blood,  even  to  this  day. 

9.  Then  was  fulfilled  that  which  was  spoken  by  Jere- 
miah" the  prophet,  who  saith  :  "  And  they  took  the  thirty 
pieces  of  silver,  the  price  of  Him  that  was  appraised  of 
the  children  of  Israel. 

10.  And  they  gave  them  for  the  potter's  field,  as  the 
Lord  commanded  me." 


'  Not  in  a  salutary  manner. 

"  G.  P.  "  innocent."     Schott  prefers  this  reading. 

*  The  Greek  term  is  thus  rendered  by  the  Vulgate.  From  the  Greek 
of  Acts  i.  18,  it  appears  that  he  fell  to  the  ground  on  his  belly,  and  his 
bowels  gushed  out.  The  two  statements  are  perfectly  reconcilable,  if 
we  suppose  that  whilst  still  alive  he  fell  from  on  high  against  a  rock. 

*  The  treasury  for  offerings 

^  The  field  being  already  used  for  supplying  potters  with  clay,  had  sunk 
in  value,  and  was  purchased  for  this  small  sum. 

"  This  name  is  not  in  the  Greek.  Some  suppose  it  to  have  been  in- 
serted by  copyists,  because  found  in  the  Acts  i.  19. 

'  The  text  is  not  found  in  Jeremiah,  but  in  Zachariah,  who  says  : 
"  They  weighed  for  my  wages  thirty  pieces  of  silver.  And  the  Lord 
said  to  me  :  Cast  it  to  the  statuary,  a  handsome  price  that  I  was  prized 
at  by  them.  And  J  took  the  thirty  pieces  of  silver  ;  and  I  cast  them  into 
the  house  of  the  Lord  to  the  statuary."  Zach.  xi.  12.  Some  think  that 
Matthew  wrote  simply :  "  the  prophet ;"  without  specifying  any  name, 
.as  no  name  is  given  in  the  Syriac  version,  and  in  some  ancient  Latin  man- 


200 


THE    FOUR    GOSPELS. 


11.  And  Jesus  stood  before  the  governor/  and  the  go- 
vernor asked  Him,  saying :  Art  Thou  the  king  of  the 
Jews  P     Jesus  saith  to  him  :  Thou  sa3'est  it.^ 

12.  And  when  He  was  accused  by  the  chief  priests  and 
ancients,  He  made  no  answer. 

13.  Then  Pilate  saith  to  Him  :  Dost  Thou  not  hear  how 
many  things  they  testify  against  Thee  ?* 

14.  And  He  answered  not  a  word,^  so  that  the  governor 
wondered  exceedingly.^ 

15.  Now  upon  the  solemn  day,"  the  governor  was  accus- 
tomed to  release  to  the  people  one  prisoner,  whomsoever 
they  would. 

16.  And  he  had  then  a  notorious  prisoner,  who  was 
called  Barabbas. 

17.  They  therefore  being  gathered  together,  Pilate  said: 
Whom  will  ye  that  I  release  to  you,  Barabbas,^  or  Jesus, 
who  is  called  Christ  ?^ 


uscripts,  and  that  Jeremiah  was  inserted  by  mistake.  Others  maintain 
that  Jeremiah  is  the  proper  reading  :  "for  Mede  has  proved  that  the  four 
last  chapters  of  Zachariah  were  written  by  Jeremiah ;  and  Dr.  Owen 
says  that  this  is  a  fact  known  among  the  Jews."  Bloomfield. — St. 
Jerom  is  of  opinion  that  this  testimony  is  quoted  after  the  usual  man- 
ner of  the  prophets  and  evangelists,  who  neglecting  the  order  of  the 
words,  quote  the  sense  only  of  the  Old  Testament  for  proof. 

'  As  one  arraigned  for  trial. 

"  The  governor,  without  awaiting  proofs,  demands  the  confession  of 
the  charge.     Mark  xv.  2  ;  Luke  xxiii.  3  ;  John  xviii.  33. 

'  This,  as  noted  above,  is  a  Hebrew  form  of  affirmation. 

■*  Pilate  himself  felt  that  their  charges  were  groundless  ;  but  he  affected 
to  give  them  weight,  in  order  to  elicit  a  reply. 

^  Christ  answered  no  point  of  accusation. 

"  Pilate  was  astonished  that  Christ  made  no  effort  to  defend  Himself, 
and  was  so  tranquil  in  circumstances  so  perilous. 

'  The  paschal  solemnity. 

*  Origen  says  that  Barabbas  was  also  named  Jesus,  on  which  account 
Pilate  designated  him  as  son  of  Abbas,  and  distinguished  our  Lord  as 
called  the  Messiah.  Some  old  versions  and  manuscripts  support  this  opinion. 

'■'  Pilate  lioped  by  an  appeal  to  their  generous  feelings  to  induce  them 
to  relent,  and  to  grant  as  an  act  of  clemency,  what  they  would  refuse  to 
justice. 


ST.    MATTHEW.  201 

18.  For  he  knew  that  they  had  delivered  Him  up  through 
envy.^ 

19.  And  as  he  was  sitting  in  the  place  of  judgment,^  his 
wife  sent  to  him,  saying  :  Have  thou  nothing  to  do  with 
that  just  man :  for  I  have  suffered  much  this  day  in  a  dream 
an  account  of  Him.^ 

20.  But  the  chief  priests  and  ancients  persuaded  the 
people  that  they  should  ask  Barabbas,  and  destroy*  Jesus. 

21.  And  the  governor  answering  said  to  them  :  Which 
of  the  two  will  ye  to  be  released  to  you  ?  But  they  said  : 
Barabbas. 

22.  Pilate  saith  to  them :  What  then  shall  I  do  with 
Jesus  who  is  called  Christ  1  They  all  say  :^  Let  Him  be 
crucified.^ 

23.  The  governor  said  to  them :  Why,  what  evil  hath 
He  done  ?  But  they  cried  out  the  more,  saying :  Let  Him 
be  crucified.'' 

24.  And  Pilate  seeing  that  he  did  no  good,  but  that  rather 
a  tumult  was  made,  taking  water,  washed  h!s  hands  before 
the  people,  saying  :  I  am  innocent  of  the  blood  of  this  just 
man  :  look  ye  to  it.^ 

'  The  iniquity  of  the  prosecution  was  manifest,  but  the  weak  governor 
durst  not  directly  oppose  it,  or  openly  avow  his  knowledge  of  the  motives 
of  the  leaders. 

'^  "  A  tribunal,  or  suggestus,  raised  several  steps,  and  often  formed  of 
stone,  sometimes  marble,  on  which  the  seat  or  throne  of  the  president, 
when  exercising  judgment,  was  placed.  This  was  always  sub  dio." 
Bloomfield. 

'  Dreams  are  ordinarily  but  plays  of  imagination  :  sometimes,  how- 
ever, they  have  supernatural  characters  which  challenge  attention.  God 
was  pleased  to  use  these  means  to  give  to  Pilate  a  warning  not  to  yield  to 
the  unjust  wishes  of  the  Jews. 

*  Seek  his  death.  Markxv.  11  ;  Luke  xxiii.  18  ;  John  xviii.  40;  Acts 
iii.  14. 

^  G.  P.  "unto  him."  The  pronoun  is  wanting  in  the  chief  manu- 
scripts and  versions,  and  is  rejected  by  Griesbach  and  Schott. 

*  This  is  an  incredible  excess  of  human  ingratitude  and  perfidy. 

'  The  shouts  of  an  infuriate  mob  take  the  place  of  reason  and  justice. 

*  This  significant  act  could  not  exempt  the  weak  governor  from  the 


202  THE    FOUR    GOSPELS. 

25.  And  the  whole  people  answering,  said :   His  blood 
be  upon  us,  and  upon  our  children.^ 

26.  Then  he  released  unto  them  Barabbas,  and  having 
scourged  Jesus,^'  he  delivered  Him  to  them  to  be  crucified. 

27.  Then  the  soldiers  of  the  governor  taking  Jesus  into 
the  hall,3  gathered  together  unto  him  the  whole  band  :* 

28.  And   stripping  Him,  they  put  a  scarlet  cloak^  about 
Him. 

29.  And  platting  a  crown  of  thorns,^  they  put  it  upon 
His  head,  and  a  reed  in  His  right  hand.     And  bowing  the 


guilt  of  sanctioning  by  the  authority  of  his  office,  the  death  of  Christ. 
"  Pilate  indeed,"  observes  St.  Ambrose,  "  washed  his  hands,  but  he  did  not 
thereby  wash  away  the  guilt  of  his  actions  :  for  a  judge  should  yield 
neither  to  public  odium,  nor  to  fear,  when  the  blood  of  an  innocent  man  is 
in  question."     In  Lucam  1.  x.  n.  100. 

^  This  awful  cry  has  drawn  after  it  manifest  and  enduring  vengeance. 

^  Flagellation  was  anciently  a  part  of  the  process,  employed,  like  the 
torture,  to  force  a  confession  :  but  in  this  instance  it  appears  to  have  been 
designed  to  induce  the  multitude  to  relent,  by  satisfying  their  rage  in 
some  degree.  "  The  jiagella^''  says  Bloomfield,  "were  extremely  sharp, 
mostly  interwoven  with  sheep-bones,  sometimes  composed  of  ox-nerves, 
and  hence  termed  by  Horace,  Sat.  i.  3.  119,  horrible."  The  Roman 
laws,  as  St.  Jerom  informs  us,  prescribed  flagellation  before  crucifixion. 

'  Mark  xv.  16.  Ps.  xxi.  17.  The  jjretorium,  or  governor's  hall  of 
audience.  There  was  an  open  court  in  the  midst  of  it.  It  had  been 
Herod's  palace. 

''  The  band  or  cohort  was  the  tenth  part  of  a  legion,  and  consisted  of 
from  525  to  600,  or  1000  men.  The  cohort  in  Jerusalem  during  the 
Passover  was  large. 

*  "  A  kind  of  round  cloak,  which  was  confined  on  the  right  shoulder 
by  a  clasp,  so  as  only  to  cover  the  left  side  of  the  body,  and  over  which 
the  other  vestments  were  worn.  It  was  used  by  captains,  and  other 
officers,  and  even  by  the  privates. — The  saga  of  the  generals  were  made 
of  a  superior  kind  of  wool,  and  were  twice  dyed  in  scarlet  ;  the  paluda- 
menta  of  emperors  were  purple. — The  praetor's  soldiers,  therefore,  put 
on  Jesus  a  shabby  and  worn-out  cloak  belonging  to  a  general,  or  princi- 
pal officer,  for  the  purpose  of  mockery,  when  they  heard  from  the  Jews 
that  He  had  called  Himself  their  king."  Bloomfield.  Mark  and  John 
style  the  color  purple,  but  this  is  often  used  to  denote  a  dazzling  red. 

"  John  xix.  2.  It  cannot  be  ascertained  what  kind  of  prickly  shrub 
was  used  for  this  purpose.  Mockery,  rather  than  torture,  seems  to  have 
been  designed. 


ST.    MATTHEW.  20^ 

knee  before  Him,  they  mocked  Him,  saying :  Hail,  king  of 
the  Jews. 

30.  And  spitting  upon  Him,  they  took  the  reed,  and 
struck  His  head. 

31.  And  after  they  had  mocked  Him,  they  took  off  the 
cloak  from  Him,  and  put  on  Him  His  own  garments,  and 
led  Him  away  to  crucifj'  Him. 

32.  And  going  out,  they  found  a  man  of  Cyrene,^  named 
Simon  :  him  they  forced^  to  take  up  His  cross.^ 

33.  And  they  came  to  the  place  that  is  called  Golgotha,* 
which  is  the  place  of  Calvary. 

34.  And  they  gave  Him  to  drink  wine"^  mingled  with 
gall.^     And  when  He  had  tasted,  He  would  not  drink.'' 

35.  And  after  they  had  crucified  Him,^  they  divided  His 

*  A  Jewish  colony  had  settled  at  Cyrene,  in  Africa,  in  the  time  of 
Ptolomaeus  Lagus.  This  man  was  probably  born  there,  or  at  least  derived 
his  origin  from  it.     Mark  xv.  21.     Luke  xxiii.  26. 

^  The  term  here  employed  is  generally  used  to  signify  "  pressing  "  by 
public  authority. 

^  The  cross  was,  in  the  first  instance,  put  upon  the  shoulders  of  our 
Lord  Himself,  as  it  was  customary  for  the  convict  to  carry  the  instru- 
ment of  his  punishment.  Fear  to  lose  their  victim,  before  their  ven- 
geance had  been  sated,  led  the  persecutors  to  transfer  the  burden  to 
this  stranger.     Some  think  that  Simon  only  aided  in  carrying  the  cross. 

'  Mark  xv.  22.  Luke  xxiii.  33.  John  xix.  17.  Golgotha  in  Chaldee 
signifies  a  skull.  This  name  seems  to  have  been  given  to  the  hill,  from 
the  fact  that  the  skulls  of  criminals  were  strewed  there.  It  is  outside 
Jerusalem. 

^  The  Greek  term  signifies  a  very  inferior  kind  of  wine,  of  an  acid 
taste.  P.  "  vinegar."  Four  of  the  chief  manuscripts  and  many  ancient 
versions  read  "  wine." 

"  The  term  is  explained  of  wormwood,  which  was  mixed  with  the 
wine  to  correct  its  acidity.  The  potion  was  usually  given  to  persons 
about  to  endure  a  painful  death,  in  order  to  render  them  less  sensible  to 
their  torments.  The  Greek  term  denotes  its  bitterness,  without  deter- 
mining its  nature. 

'  Christ  would  not  accept  this  slight  alleviation  of  His  sufferings. 

"  The  crucifixion  was  usually  performed  by  lifting  up  the  culprit  on 
the  cross,  or  making  him  mount  on  it  by  the  aid  of  a  step-ladder,  or  leap 
upon  it,  as  it  was  not  generally  high,  the  feet  of  the  sufferer  being  only 
about  three  feet  from  the  ground.  The  body  was  sustained  by  a  piece 
of  wood,  on  which  he  sat,  or  rode,  and  the  handi^  were  nailed  to  the  ex- 


204  THE    FOUR    GOSPELS. 

garments/!  casting  lots,  that  what  was  spoken  by  the  pro- 
phet might  be  fullilled,  who  saith  :  They  divided  My  gar- 
ments among  them  :  and  upon  My  vesture  they  cast  lots  l^ 

36.  And  they  sat  and  watched  Him.^ 

37.  And  they  put  over  His  head  His  cause*  in  writing : 
This  is  Jesus  the  king  of  the  Jews.^ 

38.  Then  were  crucified  with  Him  two  robbers  :  one  on 
the  right  hand,  and  one  on  the  left. 

39.  And  they  that  passed  by,blasphemed  Him,  wagging 
their  heads,^ 

40.  And  saying :  Vah,  Thou  that  destroyest  the  temple 
■of  God,  and  in  three  days  dost  rebuild  it,  save  Thy  own 
self:  if  Thou  be  the  Son  of  God,  come  down  from  the  cross. 

41.  In  like  manner  also  the  chief-priests  with  the  scribes 
and  ancients,  mocking,  said  : 

42.  He  saved  others  ;  Himself  He  cannot  save  :  if  He 
be  the  King  of  Israel,  let  Him  now  come  down  from  the 
cross,  and  we  will  believe  Him.'^ 

43.  He  trusted  in  God  :  let  Him  now  deliver  Him,  if  He 
love^  Him  :  for  He  said  :  I  am  the  Son  of  God. 

tremities  of  the  transverse  piece  of  wood.  The  feet  were  usually  tied, 
but  those  of  our  Redeemer  were  pierced  with  nails.  The  cross  was  of 
the  form  of  the  Greek  letter  T. 

'  Mark  xv.  24.  Luke  xxiii.  34.  John  xix.  23.  The  body  was 
•entirely  exposed. 

^  Ps.  xxi.  19.  The  event  corresponded  with  the  prophecy.  In  many 
manuscripts  and  versions  the  prophecy  is  not  here  cited.  Scliott  con- 
jectures that  it  is  borrowed  from  John  xix.  24. 

^  To  prevent  His  being  taken  down  by  His  friends. 

^  The  charge  for  which  He  suffered. 

*  The  inscription  described  Him  as  He  represented  Himself.  Divine 
Providence  so  ordained  that  He  should  be  declared  the  King  of  the  Jews, 
even  on  the  instrument  of  His  death. 

"  This  exactly  corresponded  with  the  prophecy  :  "All  they  that  saw 
Me  laughed  Me  to  scorn  :  they  have  spoken  with  the  lips,  and  wagged 
the  head."     Ps.  xxi.  8. 

Our  Lord  had  given  sufficient  evidences  of  His  divine  power.  He 
remained  on  the  cross,  to  consummate  tlie  work  of  our  redemption. 

The  Greek  term  corresponds  with  the  Hebrew  verb,  which  means  to 
take  delight  in.  The  Psalmist  had  said  in  the  language  of  the  scorners  ; 
"  He  hoped  in  the  Lord,  let  Him  deliver  Him  :  let  Him  save  Him,  seeing 


•  ST.    MATTHEW.  205 

4'4.  And  the  robbers  also,  that  were  crucified  with  Hinjj 
reproached  Him^  in-  like  manner. 

45.  Now  from  the  sixth  hour-  there  was  darkness  ovei 
the  whole  earth,^  until  the  ninth  hour.* 

46.  And  about  the  ninth  hour,  Jesus  cried  out  with  u 
loud  voice,^  saying :  Eli,  Eli,  lamma  sabachtani  ?^  that  is. 
My  God,  My  God,  why  hast  Thou  forsaken  Me  V 

He  delighteth  in  Him."  Ps.  xxi.  9.  In  the  book  of  Wisdom  the  impious 
are  represented  as  deriding  the  just  man  :  "  He  boasteth  that  he  hath 
the  knowledge  of  God,  and  calleth  himself  the  Son  of  God — and  glorieth 
that  he  hath  God  for  his  father. — If  he  be  the  true  Son  of  God,  He  will 
defend  Him,  and  will  deliver  Him  from  the  hands  of  His  enemies.  Let 
us  examine  him  by  outrages  and  tortures,  that  we  may  know  his  meek- 
ness, and  try  his  patience.  Let  us  condemn  him  to  a  most  shameful 
death."  Wisdom  ii.  13  16.  18.  19.  20.  It  is  hard  to  limit  all  this  to 
an  ordinary  just  man.  The  divine  object  of  prophecy  bursts  forth  from 
under  the  veil. 

'  St.  Jerom  and  St.  Chrysostom  think  that  in  the  commencement  both 
blasphemed.  St.  Ambrose  concurs  in  this  conjecture,  but  proves  that 
the  plural  number  is  often  used  in  reference  to  the  act  of  an  individual, 
so  that  the  text  may  be  here  so  understood. 

'  Noon. 

''  Land.  It  is  disputed  whether  this  must  be  restricted  to  Judea, 
which  is  sometimes  designated  by  the  same  terms  in  Greek.  The 
darkness  could  not  have  been  an  eclipse  of  the  sun,  since  it  w^as  the  full- 
moon,  when  the  sun  is  in  the  opposite  side  of  the  heavens.  It  was  evi- 
dently a  preternatural  obscuration,  produced  by  divine  interposition.  St. 
Jerom  refers  to  Amos  viii.  9.  "  And  it  shall  come  to  pass  in  that  day, 
saith  the  Lord  God,  that  the  sun  shall  go  down  in  mid-day,  and  I  will 
make  the  earth  dark  in  the  day  of  light." 

'  About  three  o'clock  P.  M. 

'"  This  was  preternatural.  The  voice  of  the  dying  is  extremely  feeble, 
especially  after  great  suffering  and  exhaustion. 

"  The  words  are  in  the  language  then  spoken  in  Judea,  which  is 
called  Aramaic,  Syro-Chaldaic,  or  Hebrew  Chaldee-Syriac.  The  words 
in  the  Psalmist  are  :  Eli,  Eli,  lamma  azabthani.     Ps.  xxi.  2. 

This  vehement  appeal  was  intended  to  awake  our  attention  to  the 
cause  of  the  mysterious  abandonment  of  Christ  to  His  enemies.  The 
Father  so  far  forsook  Him,  as  to  leave  Him  in  their  hands,  to  be  tor- 
mented and  put  to  death :  and  although  Christ  well  knew  the  cause,  He 
asks  it,  that  the  reality  and  depth  of  His  sufferings  may  be  known,  and 
their  cause  diligently  examined  by  His  followers.  Conscious  to  Him- 
self of  no  fault.  He  addresses  the  Father,  as  if  inquiring  into  an  unknown 
cause,  which  we  should  seek  to  discover.    This  was  not  an  expression 


206  THE    FOUR    GOSPELS. 

47.  And  some  that  stood  there  and  heard,  said :  This 
man  calleth  Elias.^ 

48.  And  immediately  one  of  them  running  took  a  sponge, 
and  soaiied  it  in  vinegar,  and  put  it  on  a  reed,  and  gave 
him  to  drink.^ 

49.  And  the  others  said  :  Hold,  let  us  see  whether  Elias 
will  come  to  deliver  Him.^ 

50.  And  Jesus  again  crying  with  a  loud  voice,*  yielded 
up  the  ghost.^ 

•  51.  And  behold  the  veil  of  the  temple  was  rent  in  two, 
from  the  top  even  to  the  bottom,^  and  the  earth  quaked, 
and  the  rocks  were  rent.'' 

52.  And  the  graves  were  opened,  and  many  bodies^  of 
the  saints,  who  had  slept,  arose.^ 

53.  And  coming  out  of  the  tombs,  after  his  resurrection,^** 
they  came  into  the  holy  city,  and  appeared  to  many. 

54.  Now  the  centurion,  and  they  who  were  with  Him 
guarding   Jesus,^^  having   seen   the  earthquake,    and    the 

of  despair,  since  it  was  followed  by  the  resignation  of  His  soul  into  the 
hands  of  His  Father. 

'  This  may  have  been  a  wilful  perversion  of  the  words  of  Christ  by 
some  one  who  mocked  His  appeal  to  God.  The  similarity  of  sound 
afforded  occasion  to  this  untimely  play  on  words.  It  was  an  opinion 
among  the  Jews,  that  Elias  sometimes  appeared  to  deliver  men  from 
death.     St.  Jerom  conjectures  that  the  Roman  soldiers  mistook  the  words. 

^  Christ  had  said:  "I  thirst;"  as  St.  John  informs  us,  xix.  28,  which 
led  to  this  act. 

^  His  enemies  were  unwilling  that  the  slightest  relief  should  be  afforded 
to  Christ,  of  whose  possible  deliverance  by  Elias  they  spoke  with  bitter 
irony. 

*  The  words  which  He  then  uttered  were :  Father,  into  Thy  hands  I 
commend  My  spirit."     Luke  xxiii.  46. 

*  This  is  a  usual  expression  for  expiring. 

*  It  was  sixty  feet  long  and  extremely  thick.     2  Par.  iii.  14. 

'  The  concurrence  of  these  extraordinary  events  could  not  be  con- 
sidered fortuitous.     Stupendous  fissures  still  remain  in  the  rocks. 

®  The  bodies  were  re-animated. 

®  The  graves  were  thrown  open  at  the  death  of  Christ,  but  the  dead 
arose  only  after  His  resurrection :  since  He  is  the  first-born  of  the  dead. 

^°  The  evangelist  mentions  by  anticipation  the  resurrection  of  Christ. 

"  Lest  His  body  should  be  taken  away  by  His  followers. 


ST.    MATTHEW.  207 

things  that  took  place,  were  greatly  terrified,  saying :    In- 
deed this  was  the  Son  of  God.' 

55.  And  there  were  there  many  women  afar  off,  who  had 
followed  Jesus  from  Galilee,  ministering  to  Him  :^ 

56.  Among  whom  was  Mary  Magdalen,  and  Mary  the 
mother  of  James  and  Joseph,  and  the  mother  of  the  sons  of 
Zebedee. 

57.  And  when  it  was  evening,^  there  came  a  certain  rich 
man  of  Arimathea,  named  Joseph,  who  himself  also  was  a 
disciple  of  Jesus. 

58.  He  went  to  Pilate,  and  asked  the  body  of  Jesus.* 
Then  Pilate  commanded  that  the  body  should  be  delivered 
up. 

59.  And  Joseph  taking  the  body,  wrapt  it  up  in  a  clean 
linen  cloth."* 

60.  And  laid  it  in  his  own  new  monument,  which  he  had 
hewn  out  in  a  rock.^  And  he  rolled  a  great  stone  to  the 
door  of  the  monument  and  went  his  way. 

61.  And  there  were  there  Mary  Magdalen  and  the  other 
Mary,  sitting  over  against  the  sepulchre. 

62.  And  the  next  day,  which  followed  the  day  of  prepa- 


'  Campbell  supposes  that  the  Centurion  spoke  as  a  polytheist :  This 
was  certainly  "  the  Son  of  a  God  ;"  but  there  is  far  more  reason  to  be- 
lieve that  he  was  convinced  by  the  wonders  which  he  witnessed  that 
Christ  was  such  as  He  was  commonly  known  to  have  proclaimed  Him- 
self, namely,  Son  of  God.  The  omission  of  the  definite  article,  both 
before  son,  and  God,  is  not  a  sufBcient  ground  for  giving  either  term  an 
indefinite  sense,  since  it  is  sometimes  omitted  where  the  meaning  is 
definite,  although  scarcely  ever  inserted  where  the  meaning  is  indefinite, 
as  Campbell  acknowledges. 

They  rendered  to  our  Lord  all  kind  offices,  supplying  and  preparing 
His  food,  and  otherwise  attending  to  aU  His  wants. 

^  Mark  xv.  42.     Luke  xxiii.  50.     John  xix.  38. 

*  The  bodies  of  crucified  persons  were  usually  left  unburied.  It  was 
a  favor  to  deliver  them  to  the  friends. 

*  The  sindon  was  a  winding  sheet. 

*  The  sepulchres  were  chambers,  or  caves  in  the  side  of  rocks. 


208  THE    FOUR    GOSPELS. 

ralion.i  ihe  chief  priests  and  the  Pharisees  came  together 

to  Pilate,^ 

63.  Saying :  Sir,  we  have  remembered  that  that  im- 
postor, while  He  was  yet  alive,  said  :  After  three  days  I 
will  rise  again. ^ 

64.  Command,  therefore,  the  sepulchre  to  be  guarded 
until  the  third  day  :  lest  perhaps  His  disciples  come,^  and 
steal  Him  away,  and  say  to  the  people  :  '  He  is  risen  from 
the  dead ;'  and  the  last  error  will  be  worse  than  the  first. 

65.  Pilate  said  to  them:  Ye  have  a  guard  :^  guard  i: 
as  ye  know. 

66.  And  they  departing,  made  the  sepulchre  sure,^  seal- 
ing the  stone,''  and  seeling  guards.^ 


CHAPTER  XXVITI. 

The    resurrection   of  Christ.     His   commission  to  His  dis- 
ciples. 

1,  And  at  the  end  of  the  Sabbath,''  when  it  began  to 

'  The  parasceve  or  preparation  for  the  sabbath  was  Frida}^.  On  that 
day  the  meat  was  dressed  for  the  day  following. 

"  Although  this  Sabbath  was  the  most  solemn  in  the  year,  on  account 
of  the  concurrence  of  the  passover,  they  did  not  scruple  to  appl}'  to 
Pilate  to  take  measures  of  precaution,  lest  the  report  of  the  resurrection 
of  Christ  should  be  circulated  with  success.  The  application  was  made 
at  the  commencement  of  the  sabbath,  that  is,  at  sunset  on  Friday, 
which  is  here  called  the  morrow,  or  day  after  parasceve. 

^  This  is  a  remarkable  proof  that  Christ  foretold  His  resurrection  in 
terms  not  easily  mistaken. 

"*  G.  P-  "  by  night."  Griesbach  and  Schott  cancel  this  on  the  autho- 
rity of  many  manuscripts  and  versions. 

^  This  means,  you  can  take  a  guard. 

®  They  doubtless  examined  it,  in  order  to  ascertain  that  the  body  was 
still  there. 

'  This  was  done  by  affixing  a  seal  to  ropes  drawn  around  the  sepul- 
chre.    The  seal  was  probably  of  the  Roman  governor. 

*  The  guards  were  Romans. 

'  Mark  xvi.  1.   John  xx.  11.    That  is,  after  the  Sabbath, 


ST.    MATTHEW.  2€^ 

dawn  towards  the  first  day  of  the  week,  Mary  Magdalen 
and  the  other  Mary  came  to  see  the  sepulchre.^ 

•2.  And  behold  there  was  a  great  earthquake.2  For  an 
angel  of  the  Lord  descended  from  heaven,  and  coming 
rolled  back  the  stone,  and  sat  upon  it. 

3.  And  his  countenance  was  as  lightning,  and  his  rai- 
ment as  snow.         « 

4.  And  through  fear  of  him  the  guards  were  panic 
stricken,  and  they  became  as  dead  men. 

5.  And  the  angel  answering  said  to  the  women :  ^  Fear 
not  ye  ;  for  I  know  that  ye  seek  Jesus,  who  was  cru- 
cified. 

6.  He  is  is  not  here  ;  for  He  is  risen,  as  He  said.  Come, 
and  see  the  place  where  the  Lord*  was  laid.^ 

7.  And  going  quickly,  tell  His  disciples  that  He  is  risen : 
and  behold.  He  will  go  before  you  into  Galilee,^  there  ye 
will  see  Him.     Lo,  I  have  foretold  it  to  you.'' 


'  They  came  to  embalm  the  body,  not  having  had  an  opportunity  to 
do  it  before  the  burial,  as  was  usually  done. 

^  The  earthquake  took  place  as  Christ  arose  from  the  dead.  Whilst 
the  sepulchre  was  still  sealed,  He  came  forth  immortal. 

'  From  a  comparison  of  this  narrative  with  those  of  the  other  evan- 
gelists, it  appears  that  Mary  Magdalen  was  not  present  at  this  time.  She 
is  thought  to  have  hurried  away  from  the  sepulchre  when  she  saw  the 
stone  removed,  in  order  to  apprise  Peter  and  John,  as  she  feared  that 
the  body  had  been  taken  away  by  the  Jews.  The  other  Mary,  with 
other  devout  women,  advanced,  and  saw  the  angel. 

■•  This  expression  is  a  strong  indication  of  the  divinity  of  Christ. 

^  There  was  an  inner  chamber  in  the  sepulchre,  in  which  the  body 
was  laid.  Two  angels  were  seen  by  the  women,  at  the  two  extremities 
of  the. place  which  it  had  occupied. 

"  Christ  manifested  Himself  also  in  Jerusalem,  and  at  Emmaus ;  but 
He  appointed  Galilee  as  a  place  of  general  meeting  for  His  disciples. 

■'  Maldonati  and  others  conjecture  that  it  should  be  in  the  third  person, 
which  is  conformable  to  the  Cambridge  manuscript,  and  some  ancient 
Latin  versions,  as  also  to  the  corresponding  passage,  Mark  xvi.  7. 
There  was  no  reason  why  the  angel  should  lay  stress  on  his  own  asse- 
veration ;  but  he  might  with  great  propriety  refer  to  the  prediction  of 
our  Lord  Himself.  The  Greek  term  should  be  rendered,  simply  :  "  I 
have  said." 

14 


10 


THE    FOUR    GOSPELS. 


8.  And  they  went  out  quickly  from  the  sepulchre  with 
fear^  and  great  joy,  running  to  tell  His  disciples. 

9.  And^  behold  Jesus  met  them,  saying,  Hail.^  But  they 
came  up,  and  took  hold  of  His  feet,*    and  adored  Him. 

10.  Then  Jesus  said  to  them :  Fear  not.  Go,  tell  My 
brethren  to  go  into  Galilee  ;  there  they  shall  see  Me. 

11.  And  when  they  were  departed,  bjehold,  some  of  the 
guards  came  into  the  city,  and  told  the  chief  priests  all  the 
things  that  had  happened. 

12.  And  they  being  assembled  together  with  the  ancients, 
taking  counsel,  gave  a  great  sum  of  money  to  the  soldiers. 

13.  Saying:  Say  ye :  His  disciples  came  by  night,  and 
stole  Him  away,  while  we  were  asleep.^ 

14.  And  if  the  governor  shall  hear  of  this,  we  will  per- 
suade^ him,  and  secure  you.' 

15.  So  taking  the  money,  they  did  as  they  were  taught : 
and  this  word  was  spread  abroad  among  the  Jews  even 
unto  this  day.^ 

^  The  extraordinary  and  unexpected  intelligence  produced  awe  and 
trembling,  together  with  joy,  such  emotions  being  closely  connected. 

^  G.  P.  "As  they  went  to  tell  His  disciples."  "This  whole  clause  is 
wanting  in  the  Syriac,  Vulgate,  Coptic,  Armenian,  Arabic,  and  Saxon  ver- 
sions. It  is  wanting  also  in  the  Cambridge  and  many  other  manuscripts. 
Chrysostom  appears  not  to  have  read  it.  It  is  rejected  by  Mill,  and 
some  other  modern  critics."    Campbell.     Schott  likewise  rejects  it. 

'  The  ordinary  salutation  among  the  Hebrews  is  :  Peace  to  you.  The 
evangelist  here  uses  the  Greek  term  for  rejoice,  which  is  the  manner  of 
salutation  among  the  Greeks.  It  is  probably  employed  here  as  equiva- 
lent to  the  Hebrew  form. 

*  It  was  customary  in  the  East  to  kiss  the  feet  in  token  of  great 
respect.  The  vestige  of  this  usage  remains  in  the  honor  rendered  to  the 
Sovereign  Pontiff. 

^  This  was  an  absurd  tale,  since  they  could  not  testify  to  what  was 
done  during  their  sleep.  Besides,  Roman  soldiers  durst  not  sleep  on 
guard.  It  is  utterly  incredible  that  the  disciples  could  have  removed  the 
stone,  and  carried  away  the  body,  without  awakening  persons  around 
the  sepulchre. 

Prevail  on  him  to  let  the  matter  pass. 

'  Preserve  them  from  molestation. 
Men  easily  believe  the  grossest  fictions,  which  harmonize  with  their 
prejudices  and  interests. 


»  ST.    MATTHEW.  211 

16.  And  the  eleven  disciples  went  into  Galilee,  to  the 
mountain^  where  Jesus  had  appointed  to  them.^ 

17.  And  seeing  Him,  they  adored:''   but  some  doubted.* 

18.  And  Jesus  coming,  spoke  to  them,  saying  :  All  powei- 
is  given  to  Me^  in  heaven  and  on  earth. 

19.  Going  therefore,  teach  ye^  all  nations ;  baptizing'^ 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,^ 

20.  Teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you  :^  and  behold  I  am  with  you  all  days, 
even  to  the  consummation  of  the  world, ^° 


'  We  know  not  what  mountain. 

'^  As  a  place  of  meeting. 

^  They  adored  Christ  as  their  Lord. 

*  More  than  five  hundred  brethren  were  present  on  this  occasion  ; 
some  had  before  doubted  of  His  resurrection,  of  which  they  being  now 
convinced,  adored  Him. 

^  As  man,  Christ  received  power  from  His  Father.  As  God,  He  says: 
"All  My  things  are  Thine,  and  Thine  are  Mine."  John  xrii.  10. 

*  Mark  xvi.  15.   The  Greek  term  means  to  disciple  and  instruct. 

'  The  term  originally  means  to  immerse.  In  its  Hellenistic  use  it  is 
applied  to  bathing,  and  sometimes  to  lesser  ablutions. 

^  This  formulary  has  been  used  in  baptism  from  the  Apostolic  age,  and 
is  essential. 

'  Besides  the  doctrinal  instructions  by  which  the  unbeliever  is  moved 
to  faith,  and  disposed  for  baptism,  the  practical  duties  of  religion  are  to 
be  diligently  unfolded. 

'°  The  perpetuity  of  the  commission,  without  any  interruption,  is  most 
fully  expressed.  The  authority  to  teach  and  baptize,  with  all  the  func- 
tions consequent  thereon,  remains  for  ever.  The  apostolic  ministry  con- 
tinues to  the  end  of  the  Christian  dispensation,  which  is  to  last  till  time 
shall  merge  in  eternity.  "Amen  "  is  added  in  the  common  Greek  text,  and 
in  the  protestant  version,  but  it  is  rejected  by  critics  generally. 


k. 


TKE 


HOLY   GOSPEL   OF   JESUS    CHRIST 

ACCORDING   TO    MARK. 

St.  Mark  was  the  spiritual  child  of  St.  Peter,  ^  begotten  in  the' 
gospel.     He  accompanied  the  apostle  in  his  first  journey  to  Rome,, 
and  there  committed  to  writing  the  chief  facts  of  the  life  of  our 
Lord,  which  St.  Peter  related  in  his  discourses.     This  is  generally 
believed  to  have  taken  place  about  the  year  45,  in  the  lifetime  of 
St.  Peter,  who  gave  his  sanction  to  it ;  although  St.  Irenseus  states 
that  it  occurred  after  the  departure  of  the  apostles,  which,  if  meant 
to  mark  their  martyrdom,  would  give  a  much  later  date  to  this 
gospel.     It  is  now  admitted  by  all  that  he  wrote  in  Greek*  which 
language  was  in  general  use   at  Rome  at  that  period.     From  a 
comparison  of  the  two  gospels,  it  would  appear  that  St.  Mark  had 
before  him  the  gospel  of  St.  Matthew,  which  he  seems  to  have 
abridged:  gi'V'ing  a  summary  of   the  discourses  of   our  Lord,  but 
adding  several  miracles  and  entering  into  greater  details  of  som-c 
facts,  which  he  describes  more  vividly.     The  authenticity  of   the 
last  twelve  verses  of  this  gospel  has  been  called  in  question,  be- 
cause they  were  wanting  in  some  ancient  manuscripts :  but  as  they 
were   read  by   St.    Irenseus,   are  found  in  almost  all   the  ancient 
manuscripts  and  Oriental  versions,  and  as  they  form  a  natviral  con- 
clusion to  the  history,   they  are  justly   considered  of  undoubted 
authority.     Their  omission  probably  was  owing,  in  the  first  instance, 
to  the  loss  of  the  last  portion  of  the  manuscript,  or  to  the  difficulty 
of  the  matter  which  they  record.     St.  Mark  founded  the  see  of 
Alexandria,  whose  bishop  ranked  in  the  hierarchy  next  to  that  of 
Rome. 

*  I  Peter  T.  13. 


CHAPTER   L 

The  preaching  of  John  the  Baptist.     Christ  is  baptized.     He 
calls  His  disciples. 

1.  The  beginning  of  the  gospeP  of  Jesus  Christ,  Son^  of 
God. 

2.  As  it  is  written  in  Isaiah^  the  prophet :  Behold  I  send 
M}""  angel  before  Thy  face,  who  shall  prepare  Thy  way 
before  Thee.* 

3.  A  voice  of  one  crying  in  the  desert  :^  Prepare  ye  the 
way  of  the  Lord  ;  make  straight  His  paths. 


'  The  commencement  of  the  good  tidings  of  salvation  through  Christ 
was  made  when  John  began  his  ministry.  This  may  also  may  be  re- 
garded as  the  title  of  the  work. 

'■*  Every  just  man  is  styled  a  son  of  God.  The  definite  article  is  here 
wanting  in  the  Greek;  but  it  is  certain  from  other  passages,  v.  11,  that 
Christ  was,  in  a  peculiar  sense,  the  Son  of  God,  the  only-begotten  of  the 
Father. 

^  G.  P.  "  In  the  prophets."  Griesbach,  Schott,  and  other  critics  re- 
gard this  reading  as  originating  in  a  wish  to  remove  an  apparent  difficulty, 
since  the  prophecy,  which  is  first  quoted,  is  not  of  Isaiah,  but  of  Malachy, 
after  which  a  passage  from  Isaiah  is  recited.  Three  of  the  chief  manu- 
scripts and  the  versions  generally  support  the  Vulgate  reading. 

*  This,  as  Erasmus  observes,  implies  the  going  forward  before  the 
heavenly  King  to  announce  His  approach.  The  passage  is  from  Malachy 
iii.  1 ,  but  the  words  are  slightly  different :  "  Behold  I  send  My  angel  and 
he  shall  prepare  the  way  before  My  face."  The  Eternal  Son  is  repre- 
sented by  the  prophet  as  speaking ;  whilst  the  evangelist  supposes  the 
Father  to  address  the  Son.  The  substance  of  the  passage  is  evidently 
retained,  although  it  is  presented  in  a  different  point  of  view,  under  the 
illumination  of  the  Holy  Spirit,  who  inspired  the  prophet  and  the  evange- 
list. It  is  quoted  here  under  the  name  of  Isaiah,  with  whose  prediction 
it  is  immediately  connected,  probably  because  it  was  not  usual  to  quote 
tlie  minoi  prophets  by  name,  and  their  works  may  have  been  regarded  as 
appendixes  to  the  greater  prophets. 

^  Isai.  xl.  3.     Matt.  iii.  3.     Luke  iii.  4.     John  i.  23. 


ST.    MARK.  215 

4.  John  was  in  the  desert  baptizing,  and  preaching  the 
baptism  of  penance  unto^  remission  of  sins. 

5.  And  all^  the  country  of  Judea  and  all  they  of  Jeru- 
salem went  forth  to  him,  and  they  were^  baptized  by  him 
in  the  river*  Jordan,  confessing  their  sins.^ 

6.  And  John  was  clothed  with  camel's  hair,^  and  a  leath- 
ern girdle  about  his  loins :  and  he  ate  locusts^  and  wild 
honey. 

7.  And  he  preached,  saying:  There  cometh  after  me 
He  that  is  mightier  than  I,'^  the  latchet  of  whose  shoes  I  am 
not  w^orthy  to  stoop  down  and  loose. 

8.  I  have^  baptized  you  with  water,^°  but  He  will  bap- 
tize you  with  the  Holy  Ghost.^^ 

9.  And  it  came  to  pass,^^'  in  those  days  Jesus  came  from 
Nazareth  of  Galilee,  and  He  was  baptized  by  John  in  the 
Jordan. 

10.  And  forthwith^^  coming  up  out  of  the  water,  he^*  saw 

*  The  ablution  was  intended  to  represent  purification  from  sin  to  be 
obtained  by  repentance,  and  change  of  life.  Pardon  was  promised  to  the 
penitent. 

^  Matt.  iii.  5.     "  All "  means  great  multitudes. 

'  G.  P.  "All."  This  is  wanting  in  three  of  the  chief  manuscripts,  and 
in  the  ancient  versions.     It  is  rejected  by  Griesbach  and  Schott. 

■*  Jordan  is  styled  a  river,  because  the  readers  in  the  West  may  not 
have  known  the  geography  of  Judea. 

^  This  implies  a  confession  of  special  sins,  not  a  mere  acknowledg- 
ment of  sinfulness.  They  may  have  confessed  their  most  grievous 
transgressions,  although  most  probably  not  in  minute  detail. 

'  Matt.  iii.  4.  '  Lev.  xi.  22. 

"  Matt.  iii.  11.  Luke  iii.  16  John  i.  27.  The  definite  article  is 
here  emphatic. 

"  G.  P.  "indeed."  This  is  wanting  in  two  of  the  chief  manuscripts, 
and  is  marked  by  Schott  as  suspected. 

'"  Mere  water,  having  no  efficacy  for  the  cleansing  of  the  soul. 

"  Christ  and  His  disciples  used  water  in  baptizing:  but  the  grace  of 
the  Holy  Ghost  was  attached  to  His  baptism,  and  also  imparted  in  other 
ways.     Acts  i.  5  ;  ii.  4.  17 ;  xix.  4. 

'■^  This  introductory  phrase,  which  is  pleonastic,  could  be  omitted  with 
propriety  in  Enf^lish. 

"  The  frequent  use  of  this  adverb  is  a  peculiarity  of  St,  Mark. 

"  John  saw  the  heavens   opening,  and  the  dove  descending  upon 


216  THE    FOUR    GOSPELS. 

the  heavens  opened,  and  the  Spirit,  as  a  dove,  descending, 
and  remaining^  on  Him. 

11.  And  there  came  a  voice  from  heaven :  Thou  art  My 
Son,  the  beloved,^  in  Thee^  I  am  w^ell  pleased. 

12.  And  immediately  the  Spirit  drove  Him*  out  into  the 
desert. 

13.  And  He  was^  in  the  desert  forty  days  and  forty 
nights  :^  And  He  was  tempted  by  Satan,  and  He  was  with 
beasts,''  and  the  angels  ministered  to  Him.*^ 

14.  And  after  John  was  delivered  up,^  Jesus  came  into 
Galilee,  preaching  the  gospel  of  the  kingdom  of  God.^^ 

15.  And  saying,  that  the  time  is  accomplished"  and  the 

Christ,  as  He  ascended  from  the  water.  The  participle  dwlSaiVi^i'  seems 
to  be  put  for  the  genitive  absolute. 

'  Luke  iii.  22.  John  i.  32.  "  And  remaining  :"  these  words  are  not 
in  G.  P.  They  are  found,  however,  in  four  manuscripts,  and  in  the 
Saxon  version. 

^  The  Greek  article  is  emphatic,  arid  determines  the  following  word 
to  be  a  noun,  not  a  participle. 

'  G.  P.  "  in  whom."  This  reading  is  rejected  by  Fritzsche,  Lach- 
mann,  and  Schott.  Tlie  Vulgate  is  conformable  to  the  Cambridge  and 
other  two  manuscripts,  written  in  uncial  characters,  as  also  to  the  Syriac. 
Gothic,  Coptic,  Armenian,  and  Saxon  versions. 

*  Matt.  iv.  1.  Luke  iv.  1.  This  is  a  strong  expression  of  the  divine 
impulse,  under  which  our  Redeemer  rapidly  fled  into  the  desert  after  His 
baptism.     He  acted,  nevertheless,  with  entire  freedom. 

^  G.  P.  "there."  Schott  marks  this  adverb  as  suspected,  it  beinr 
wanting  in  several  good  manuscripts  and  versions. 

"  G.  P.  makes  no  mention  of  forty  nights.  They,  however,  are  men- 
tioned in  three  Greek  manuscripts,  and  in  the  Arabic,  ('optic,  Ethinpif, 
and  Saxon  versions. 

'  The  humiliation  of  our  Lord,  who  vouchsafed  to  pass  forty  days  far 
from  human  society  in  the  deep  forest,  where  wild  beasts  roved  and 
howled,  was  worthy  of  special  observation. 

®  The  angels  gave  support  and  consolation  to  the  human  nature  of 
Christ,  whom,  by  the  command  of  the  Father,  they  adore. 

®  Committed  to  prison.     Matt.  iv.  12.     Luke  iv.  14.     John  iv.  43. 

"  The  good  tidings  of  the  reign  of  the  Messiah. 

"  Completed.  The  time  marked  by  the  prophets  was  at  its  term.  The 
Bceptre  had  passed  from  Juda — the  seventy  weeks  of  years,  specified  by 
Daniel,  from  the  issuing  of  the  order  for  rebuilding  Jerusalem,  had  come 
to  their  close.  The  Jews  generally  were  convinced  that  the  time  for 
the  appearance  of  the  Messiah  was  at  hand :  whence  Tacitus  and  Sueto- 


ST.    MARK.  217 

kingdom  of  God  is    at  hand:    repent,*    and    believe  the 
gospei.2 

16.  And  passing  by  the  sea  of  Galilee,^  He  saw  Simon" 
and  Andrew  his  brother,  casting  nets  into  the  sea  (for  they 
were  fishermen). 

17.  And  Jesus  said  to  them:  Come  after  Me,  and  1  will 
make  you^  fishers  of  men. 

18.  And  immediately  leaving  their  nets,  they  followed 
Him.6 

19.  And  going  on  thence  a  little  farther,  He  saw  James 
the  son  of  Zebedee,  and  John,  his  brother,  who  also  were 
mending  their  nets  in  the  ship, 

20.  And  forthwith  He  called  them.  And  leaving  their 
father  Zebedee  in  the  ship  with  his  hired  men,  they  went 
after  Him. 

21.  And  they  enter  into  Capharnaum,  and  forthwith 
upon  the  sabbath-days^  going  into  the  synagogue,  He 
taught  them.^ 


nius  mention  this  persuasion  generall}^  prevailing  in  the  East,  that  a 
ruler  and  conqueror  would  come  forth  from  Judea  about  that  time. 

^  The  ancient  Latin  interpreter  here  renders  the  Greek  term :  poem- 
temini,  which  elsewhere  he  translates  agite  pcenitentiam.  This  shows  that 
these  Latin  terms  were  deemed  equivalent.  The  Rheimish  translators, 
closely  adhering  to  the  Latin,  have  in  this  place  :  ''  Be  penitent."  I 
have  followed  "a  Catholic"  in  adopting  the  word  "  Repent,"  although, 
as  I  have  before  observed,  it  but  feebly  expresses  the  meaning  of  the 
Greek  word  in  its  scriptural  acceptation,  which  is  more  to  be  regarded 
than  etymology,  or  classical  usage.  It  implies  sorrow,  humiliation,  self- 
punishment,  reparation  of  evil  done,  and  change  of  conduct. 

■  Literally  :  "  believe  in  the  gospel."  The  meaning  is,  believe  the 
good  tidings  of  salvation,  and  accept  them  with  thankfulness. 

'  Matt.  iv.  18  ;  Luke  v.  1.     Walking  along  the  border  of  the  lake. 

■*  Simon,  although  the  younger  of  the  two,  and  originally  presented  te 
Christ  by  his  brother,  is  named  first,  throtigh  respect  for  the  primacy 
subsequently  given  him. 

■'  Literally  ;  "  make  you  become." 

'■  Christ  was  not  unknown  to  them,  so  that  their  prompt  abandonment 
of  all  things  to  follow  Him  is  not  as  strange  as  it  appears. 

'  Matt.  iv.  13  ;  Luke  iv.  31.  On  a  Sabbath  day.  He  seems  to  have 
delivered  instructions  on  several  Sabbaths. 

"  Exhortations  were  delivered  in  the  synagogue  by  private  individuals, 


218  THE    FOUR    GOSPELS. 

•22.  And  they  were  astonished  at  His  doctrine  :^  for  He 
was  teaching  them  as  one  having  power,^  and  not  as  the 
scribes.^ 

23.  And  there  was  in  their  synagogue  a  man  with  an 
unclean  spirit,*  and  he  cried  out, 

24.  Saying  :^  What  hast  Thou  to  do  with  us,^  Jesus  of 
Nazareth  1  art  Thou  come  to  destroy  us  V  I  know^  who 
Thou  art,  the  Holy  One  of  God.^ 

25.  And  Jesus  threatened^"  him,  saying  :  Speak  no  more," 
and  go  out  of  the  man. 

26.  And  the  unclean  spirit  tearing  him,^^  and  crying  out^^ 
with  a  loud  voice,  went  out  of  him. 


who  felt  disposed  to  expound  the  Scripture  for  general  edification,  so 
that  Christ  did  not  depart  from  established  usage  in  addressing  the 
hearers. 

'  At  the  manner  of  His  teaching.     Matt.  vii.  28.     Luke  iv.  32. 

"^  Authoritatively,  with  certainty. 

'  Their  expositions  of  the  law  betrayed  the  uncertainty  of  their  views. 
They  spoke  with  the  hesitanc}'  of  mere  human  counsellors. 

*  Luke  iv.  33.  A  demon  prompting  to  impurity ;  or  simply  an  evil 
spirit. 

^  G.  "Ea.  P.  "  Let  us  alone."  The  Greek  word  is  wanting  in  several 
of  the  chief  manuscripts  and  versions,  and  is  cancelled  by  Lachmann. 
Erasmus  took  it  for  an  adverb,  which  need  not  be  translated,  being  re- 
dundant. 

*  The  Rheimish  translators  here  and  elsewhere  have  given  a  strictly 
literal  version  of  this  phrase  :  "What  to  us  and  to  thee  1  "  The  obvious 
meaning  here  is  :  What  hast  thou  against  us? 

'  By  restraining  them  and  confining  them  to  the  abyss. 

^  The  knowledge  which  the  demons  had  of  Christ  was  conjectural, 
from  the  divine  works  which  He  performed. 

'  This  appellation  peculiarly  belongs  to  Christ,  whom  the  Father 
sanctified  by  adorning  his  humanity  with  all  holiness  which  can  be  com- 
municated to  created  being.  In  the  splendor  of  holiness  from  the  womb 
before  the  day  star  He  was  begotten. 

"•  The  Greek  verb  means  :  "  rebuked."  The  Latin  interpreter  ren- 
ders it  com  mimly  :  comminatus  est :  "threatened." 

''  This  prohibition  was  directed  to  prevent  any  opposition  to  the  action 
of  Christ  in  behalf  of  the  suffering  man  :  and  the  premature  manifesta- 
ti(  n  of  His  divine  character. 

"  Having  torn  him,  that  is,  thrown  him  into  violent  spasms. 

''  Having  shrieked. 


ST.    MARK.  219 

27.  And  they  were  all  amazed,  insomuch  that  they 
questioned  among  themselves,^  saying  :  What  is  this  ? 
what  new  manner  of  teaching  is  this  ?^  for  with  power  He 
commandeth  even  the  unclean  spirits,^  and  they  obf^y  Him. 

28.  And  His  fame  was  spread  forthwith*  through  the 
whole  country  of  Galilee.^ 

29.  And  immediately  going  out  of  the  synagogue,  they^ 
came  into  the  house  of  Simon  and  Andrew,^  with  James 
and  John. 

30.  And  Simon's  mother-in-law  lay  sick  of  a  fever,  and 
forthwith  they  tell  Him  of  her. 

31.  And  coming  to  her,  He  raised  her  up,  taking  her  by 
the  hand  :  and  immediately  the  fever  left  her,  and  she 
waited  on^  them. 

32.  And  when  it  was  evening  after  sunset,^  they  brought 


'  They  asked  one  another. 

"  This  version,  which  is  borrowed  from  "  a  Catholic,"  gives  the  mean- 
ing of  the  text. 

^  Exorcists  by  prayer  sought  to  expel  the  demons  :  Christ  commanded 
them  to  go  forth. 

^  Speedily. 

'■  "  I  assent  to  Dr  Campbell,"  says  Bloomfield,  "  that  our  common 
version  'throughout  all  the  region  round  about  Galilee '  is  incorrect." 
Both  critics  approve  the  Vulgate  reading 

®  Christ  and  the  four  disciples  afterwards  specified.  The  A'^atican  and 
Cambridge  manuscripts,  and  several  versions,  have  the  singular  number, 
which  is  more  suitable  ;  but  tiie  common  reading  is  probably  correct. 
The  evangelist  had  present  to  his  mind  Christ  and  His  disciples  who  ac- 
companied Him. 

'  St.  Matthew  calls  it  the  house  of  Peter,  viii.  14.  Andrew  abode 
with  him.  They  were  of  Bethsaida,  John  i.  44.  We  must  suppose  the 
miracle  to  have  taken  place  there,  which  may  be  easily  conceived,  since 
it  was  not  far  from  Capharnaum,  although  on  the  other  side  of  the  lake. 
Otherwise  the  two  brothers  must  have  changed  their  residence,  which  is 
more  probable,  since  the  narrative  leads  us  to  believe  that  the  miracles 
were  performed  at  Capharnaum. 

"  She  prepared  dinner  and  served  them  at  table.  Matt.  viii.  14; 
Luke  iv.  38. 

°  It  being  the  Sabbath,  v.  21.  The  Jews  would  not  do  anything  that 
required  corporal  labor  on  the  Sabbath,  so  that  they  would  not  carry  the 
sick  to  be  cured. 


820  THE    FOUR    GOSPELS. 

to  Him  alp  that  were  ill  and  that  were  possessed  with 
devils. 

33.  And  all  the  city^  was  gathered  together  at  the  door. 

34.  And  He  healed  many  that  were  troubled  with  divers 
diseases  ;  and  He  cast  out  many  devils,  and  He  suffered 
them  not  to  speak,  because^  they  knew  Him.* 

35.  And  rising  very  early,^  going  out  He  went  into  a 
desert  place  :  and  there  He  prayed.^ 

36.  And  Simon  and  they  that  were  with  him,  followed 
after  Him.^ 

37.  And  when  they  had  found  Him,  they  said  to  Him : 
All  are  seeking  Thee. 

38.  And  He  saith  to  them  :  Let  us  go  into  the  neighbor- 
ing towns  and  cities,^  that  I  may  preach  there  also  :  for 
I  came^  for  this  purpose. 

39.  And  He  was  preaching  in  their  synagogues,  and  in 
all  Galilee,  and  casting  out  devils. 

40.  And  there  came  a  leper  to  Him,  beseeching  Him  :^" 
and  kneeling  down  he  said  to  Him :  If  Thou  wilt,  Thou 
canst  make  me  clean. 

41.  And  Jesus  having  compassion  on  him,  stretched  forth 
His  hand  ;  and  touching  him,  He  saith  to  him:  I  will  it:" 
Be  thou  made  clean. 

'  Many.     The  interchange  of  these  words  is  frequent. 

"  A  vast  number  of  the  citizens. 

»  Luke  iv.  41.  ■*  That  they  knew  him. 

'  The  Greek  term  implies  that  night  was  not  yet  entirely  over. 

"  The  aptitude  of  solitude  for  prayer  is  insinuated  by  this  fact. 

'  The  Greek  term  signifies  to  pursue,  as  one  enemy  pursues  another  : 
but  it  is  here  used  for  eager  pursuit,  prompted  by  attachment. 

"  P.  Omits  "  and  cities."  G.  xcojitorto^ifij.  This  is  explained  by  Eras- 
mus of  country  towns  ;  by  others  of  unwalled  towns.  The  Vulgate 
reading  is  supported  by  the  Cambridge  manuscript,  and  by  the  Syriac, 
Gothic,  Saxon  and  Arabic  versions. 

'  G.  P.  "  Came  I  forth,"  from  Capharnaum.  The  Vulgate  reading, 
which  is  found  in  some  manuscript,  refers  rather  to  the  general  object  for 
which  He  came  on  earth. 

""  Matt.  viii.  2  ;  Luke  v.  12. 

"  The  pronoun  is  not  expressed  in  the  text,  but  it  is  necessary  in 
English,  unless  we  say :  I  am  willing. 


ST.    MARK.  221 

42.  And  when  He  had  spoken,  immediately  the  leprosy 
departed  from  him,  and  he  was  made  clean. 

43.  And  He  strictly  charged  him,^  and  forthwith  sent 
"him  away,2 

44.  And  He  saith  to  him  :  See  thou  tell  no  one  ;^  but  go 
show  thyself  to  the  high-priest,*  and  offer  for  thy  cleansing 
the  things  that  Moses  commanded,  for  a  testimony  to 
them.s 

45.  But  he^  being  gone  out,  began''  to  publish  and  to 
blaze  abroad  the  word,^  so  that  He  could  not  openly  go 
into  the  city ;®  but  He  was  without  in  desert  places,  and 
they  flocked  to  Him  from  all  sides. 


CHAPTER  II. 

Ghrist  heals  the  man  sick  of  the  palsy  :  calls  Matthew :  and 
excuses  His  disciples. 

1.  And  again  He  entered  into  Capharnaum^"  aftel'  some 
days. 
.  2.  And  it  was  heard  that  He  was  in  the  house,"  and 


*  The  charge  given  him  is  stated  in  the  following  verse. 

*  The  Greek  term  implies  abrupt  dismissal. 

'  P.  "  nothing  to  any  one."  The  common  Greek  text  iias  a  double 
negation,  the  former  of  which  Lachmann  cancels  conformably  to  several 
of  the  chief  manuscripts  and  versions. 

*  G.  P.  "  The  priest."  The  Vulgate  reading,  although  found  in  some 
manuscript,  is  not  well  supported.  It  was  not  necessary  that  the  leper 
should  appear  before  the  high  priest. 

^  Through  regard  for  the  law.     Lev.  xiv.  2. 

'  The  leper. 

'  This  phrase  is  very  familiar  to  this  evangelist.  The  leper  forthwith 
unnounced  his  wonderful  cure. 

^  The  fact. 

'  On  account  of  the  crowds  attracted  to  Christ  by  the  statement  of  the 
leper,  He  could  not  openly  go  into  the  city  without  great  inconvenience. 

"  Matt.  ix.  1. 

"  Where  He  usually  stayed. 


222 


THE    FOUR    GOSPELS. 


many  came  together,  so  that  there  was  no  room,  no,  not 
even  at  the  door  ;^  and  He  spoke  to  them  the  word.^ 

3.  And  they  came  to  Him  bringing  a  paralytic^  who  was 
carried  by  four. 

4.  And  when  they  could  not  offer  him  unto  Him,  on  ac- 
count of  the  crowd,  they  uncovered  the  roof*  where  He 
was :  and  making  an  opening,^  they  let  down  the  bed 
wherein  the  paralytic  lay. 

5.  And  when  Jesus  had  seen  their  faith.  He  saith  to  the 
paralytic  :  Son,  thy  sins  are  forgiven  thee. 

6.  And  there  were  some  of  the  scribes  sitting  there,  and 
thinking  in  their  hearts  : 

7.  Why  doth  this  man  speak  thus  ?  He  blasphemeth.^ 
Who  can  forgive  sins,  but  God  only  V 

8.  Which  Jesus  presently  knowing  in  His  spirit,^  that 
they  so  thought  within  themselves,  saith  to  them:  Why 
think  ye  these  things  in  your  hearts  ? 

9.  Which  is  easier,  to  say  to  the  paralytic  :  Thy  sins  are 
forgiven  thee ;  or  to  say :  Arise,^  take  up  thy  bed  and 
walk? 

'  In  front  of  the  house. 

^  The  word  of  instruction. 

'  Luke  V.  18. 

■*  The  staircase  was  outside,  and  the  roof  flat.  Some  of  the  tiles  were 
removed  to  let  down  the  sick  man.  This  could  be  done  without  much 
difficulty,  especially  if  there  were  already  a  trap-door,  or  opening, 
although  not  sufficiently  large.  It  is  thought  that  he  was  let  down  into 
the  yard,  where  Christ  was  teaching.  The  houses  were  built  in  a 
square  form,  and  enclosed  a  large  court  or  yard. 

^  The  Greek  term  expresses  a  forced  opening,  not  merely  the  opening 
of  a  door  already  made. 

*  G.  P.  "why  doth  this  man  thus  speak  blasphemies^"  Lachmann, 
on  the  authority  of  three  of  the  chief  manuscripts,  adopts  the  Vulgate 
reading. 

'  Job  xiv.  4.     Isai.  xliii.  25. 
The  evangelist  specially  remarks,  that  Christ  intuitively  knew  their 
thoughts,   so   that   His  knowledge  of  the  secrets  of  hearts  sustained  his 
assertion  of  the  divine  power  of  forgiveness. 

'  G.  P.  "and."  Griesbach  and  Schott  cancel  the  conjunction,  which, 
IS  not  found  in  the  best  manuscripts  and  versions. 


ST.    MARK.  223 

10.  But  that  ye  may  know  that  the  Son  of  man  hatli 
power  on  earth  to  forgive  sins,  (He  saith  to  the  paralytic) 

11.  I  say  to  thee:  Arise/  take  up  thy  bed,  and  go  inti» 
thy  house. 

12.  And  immediately  he  arose,  and  taking  up  his  bed, 
went  his  way  in  the  sight  of  all,  so  that  all  wondered,^  and 
glorified  God,  saying :  We  never  saw  the  like.^ 

13.  And  He  went  forth  again  to  the  sea  side  :*  and  all 
the  multitude  came  to  Him,  and  He  taught  them. 

14.  And  when  He  was  passing  by.  He  saw  Levi^  of 
Alpheus  sitting  at  the  receipt  of  toll ;  and  He  saith  to 
him  :  Follow  Me.     And  rising  up  he  followed  Him. 

15.  And  it  came  to  pass  that  as  He  sat  at  table  in  his 
house,  many  tax-gatherers  and  sinners  sat  down  together 
with  Jesus  and  His  disciples :  for  they  were  many,^  who 
also  followed  Him. 

16.  And  the  scribes  and  the  Pharisees,  seeing  that  He 
ate  with  tax-gatherers  and  sinners,  said  to  His  disciples : 
Why  doth  your  master  eat  and  drink  with  tax-gatherers 
and  sinners  1 

17.  Jesus  hearing  this,  saith  to  them  :  They  that  are  well 
have  no  need  of  a  physician,  but  they  that  arc  sick :  for  I 
came  not  to  call  the  just,,  but  sinners.'' 

18.  And  the  disciples  of  John  and^  the  Pharisees  used  to 


*  G.  P.  "  and."    Cancelled  as  above. 
"  Were  in  ecstasy. 

'  St.  Matthew  says  that  "they  glorified  God  who  gave  such  power  to 
men."     The  multitudes  expressed  their  wonder  in  various  ways. 

*  To  the  border  of  the  lake. 

*  He  was  also  called  Matthew.     Mat.  ix.  9.     Luke  v.  27. 

*  Of  the  classes  just  mentioned. 

'  2  Tim.  i.  15.  G.  P.  "to  repentance."  This  is  rejected  by  Gries- 
bach,  Schott,  and  Campbell.  "This  clause,"  remarks  (Campbell,  "is 
wanting  here  in  a  greater  number  of  manuscripts  and  ancient  versions 
than  in  Matt.  ix.  13.  It  is  rejected  by  Grotius,  Mill  and  Bengelius." 
Erasmus  regarded  it  as  an  interpolation. 

*  G.  P.  "  of"  The  nominative  case  is  preferred  by  Griesbach  and 
Schott — conformably  to  the  best  manuscripts. 


23*  THE    POUR    GOSPELS. 

fast  :^  and  they^  come  and  say  to  Him :  Why  do  the  dis- 
ciples of  John  and  of  the  Pharisees  fast ;  but  thy  disciples 
do  not  fast? 

19.  And  Jesus  saith  to  them  :  Can  the  companions  of  the 
bridegroom^  fast,  as  long  as  the  bridegroom  is  with  them  ? 
As  long  as  they  have  the  bridegroom  with  them,  they  can- 
not fast. 

20.  But  the  days  will  come  when  the  bridegroom  shall 
be  taken  away  from  them  :*  and  then  they  shall  fast  in 
those  days. 

21.  No  man^  seweth  a  piece  of  raw  cloth  to  an  old 
garment :  otherwise  the  new  piecing  taketh  away  from 
the  old,  and  there  is  made  a  greater  rent. 

22.  And  no  man  putteth  new  wine  into  old  skins  :  other- 
wise the^  wine  will  burst  the  skins,  and  both  the  wine  will 
be  spilled,  and  the  skins  will  be  lost :  but  new  wine  must 
be  put  into  new  skins. 

23.  And  it  came  to  pass''  again  as  the  Lord^  walked 
through  the  corn  fields  on  the  sabbath,  that  His  disciples 
began  to  go  forward^  and  to  pluck  the  ears  of  corn. 

24.  And  the  Pharisees  said  to  Him  :  Behold,  why  do 
they  on  the  sabbath-day  that  which  is  not  lawful  ? 

2.5.   And   He  said  to  them  :    Have   ye   never  read  what 

'  Fasting  on  stated  days  was  a  general  practice  among  the  Jews  :  but 
the  disciples  of  John  and  the  Pharisees  observed  extraordinary  fasts. 

^  The  disciples  of  John,  not  the  Pharisees.     Matt.  ix.  14. 

'  I  have  here  adopted  the  translation  of  "  a  Catholic."  P.  "  children 
of  the  bride-chamber."  This  literally  expresses  their  designation  in 
Hebrew,  "  but  this  phrase,"  as  Campbell  observes,  "  suggests  in  English 
a  very  different  idea." 

*  Matt.  ix.  15.     Luke  v.  35. 

^  G.  P,  "also."  Rejected  by  Schott,  on  the  authorit)^  of  many  excel- 
lent manuscripts  and  versions. 

°  G.  P.  "new."     The  adjective  is  wanting  in  some  manuscripts  and 
versions.    Schott,  however,  retains  it. 
A  pleonasm. 

'  The  evangelist  designates  Christ  emphatically  "  the  Lord." 
"  As  they  went  forward."     This  is  observed  to  show  how  slight  the 
action  was  of  plucking  the  ears.    Matt.  xii.  1.  Luke  vi.  1. 


ST.   MARK.  225 

iDavid  did,  when  he  had  need,  and  was  hungry  himself, 
and  they  that  were  with  him  ? 

26.  How  he  went  into  the  house  of  God  under  Abiathar^ 
the  high  priest,  and  ate  the  loaves  of  the  presence,^  which 
it  was  not  lawful  but  for  the  priests  to  eat,^  and  gave  to 
them  who  were  with  him  ? 

27.  And  He  said  to  them :  The  sabbath  was  made  for 
rtian,  and  not  man  for  the  sabbath.* 

28.  Therefore  the  Son  of  man*  is  Lord  even  of  the  sab- 
bath. 


CHAPTER  III. 

Ohrist   heals   the   withered    hand:    He   chooses    the    twelve 
apostles  :  He  confutes  the  hlasphemy  of  the  Pharisees. 

1.  And  He  entered  again  into  the  synagogue,^  and  there 
was  a  man  there  who  had  a  withered  hand. 

2,  And  they'  watched  Him,^  whether  He  would  heal  on 
the  sabbath-days  f  that  they  might  accuse  Him.^" 

'  He  is  called  Achimelech,  and  said  to  be  father  of  Abiathar.  1  Kings 
Xxi.  1.  xxii.  9,  20.  But  he  is  likewise  named  Abiathar,  father  of  Achi- 
melech. 2  Kings  viii.  17.  1  Par.  xviii.  16.  Several  persons  are  men- 
tioned in  Scripture  under  two  names. 

*  "  A  Catholic."     Shew-bread. 
'  Lev.  xxiv.  9. 

*  This  principle  is  to  guide  us  in  determining  the  circumstances  which 
justify  departure  from  the  letter  of  the  law.  Wherever  the  necessities  of 
man  require  it,  it  is  evidently  allowable  to  omit  what  is  merely  a  cere- 
monial observance. 

This  phrase,  when  used  in  the  singiilar  number  by  our  Redeemer, 
uniformly  designates  Himself.  From  the  principle  just  laid  down,  He 
justly  infers  His  own  power  over  the  sabbatical  observance,  since  it  is 
of  positive  institution,  and  subservient  to  the  wants  of  man.  He  abstains 
from  asserting  His  absolute  control  over  it  as  the  Son  of  God. 

'  Matt.  xii.  9.     Luke  vi.  6. 

''  The  bystanders. 

*  To  see.  *  It  was  the  sabbath. 

*  Of  violating  the  sabbatical  precept. 

15 


220  THE   POUK  GOSPELS. 

3.  And  He  said  to  the  man  who  had  the  withered  hand ' 
Stand  up  in  the  midst.^ 

4.  And  He  saith  to  them :  Is  it  lawful  to  do  good  on  the 
sabbath-days,  or  to  do  evil  ?2  to  save  life,  or  to  destroy  T 
But  they  held  their  peace. 

5.  And  looking  round  about  on  them,  with  anger,^  being 
grieved  at  the  blindness  of  their  hearts,*  He  saith  to  the 
man :  Stretch  forth  thy  hand.  And  he  stretched  it  forth  ; 
and  his  hand  was  restored.^ 

6.  And  the  Pharisees  going  out  immediately,  took  coun- 
sel^ with  the  Herodians  against  Him,  how  they  might  de- 
stroy Him. 

7.  But  Jesus  with  His  disciples  retired  to  the  sea :  and 
a  great  multitude  followed  Him  from  Galilee  and  Judea, 

8.  And  from  Jerusalem,  an  from  Idumea,  and  froni 
beyond  the  Jordan :  and  they  about  Tyre  and  Sidon,  a 
great  multitude,  hearing  the  things  which  He  did,  came 
to  Him. 

9.  And  He  spoke  to  His  disciples   that  a   small    ship 

'  P.  "  Stand  forth."     The  Catholic  version  is  literal. 

^  xascortot^crat,  to  injure,  or  hurt.  It  does  not  refer  to  moral  evilj 
which  at  no  time  is  permitted.  Our  Lord,  by  the  interrogative  form, 
wished  to  awaken  attention  to  the  fact,  that  the  sabbath  was  not  de- 
signed to  prevent  the  exercise  of  works  of  humanity.  He  did  not  mean 
to  inquire  into  the  lawfulness  of  hurtful  and  destructive  actions  ;  but  by 
contrasting  them  with  humane  deeds,  He  made  the  propriety  of  these  ap- 
pear to  greater  advantage. 

^  Our  Lord  was  susceptible  of  the  ordinary  human  emotions  as  far  as 
they  are  in  harmony  with  reason  and  virtue.  His  anger  was  just  and 
holy.     At  the  same  time  He  pitied  their  blindness. 

^  With  the  Hebrews  the  heart  was  the  symbol  of  the  understandinpf, 
as  well  as  of  the  affections. 

^  It  recovered  its  vigor  and  pliability.  G.  P.  "whole  as  the  other." 
This  addition  is  rejected  by  Griesbach  and  Schott.  It  is  wanting  in  six 
uncial  manuscripts  and  in  the  versions.  The  Rheimish  translators  add  : 
"  unto  him,"  conformably  to  the  Vulgate  "  illi"  :  but  this  is  better  omit- 
ted in  English. 

Matt.  xii.  14.  I  have  adopted  the  Protestant  translation,  after  the 
example  of  "  a  Catholic."  The  Rheimish  version  expresses  the  same 
meaning,  but  less  forcibly. 


ST.  MARK.  227 

should  wait  on  Him,^  because  of  the  multitude,  lest  they 
should  throng  Him. 

10.  For  He  healed  many,  so  that  as  many  as  had  mala- 
dies^  pressed  on  Him,  that  they  might  touch  Him. 

11.  And  the  unclean  spirits,^  when  they  saw  Him,  fell 
down  before  Him,  and  they  cried,  saying : 

12.  Thou  art  the  Son  of  God.  And  He  strictly  charged 
them,  that  they  should  not  make  Him  known.* 

13.  And  going  up  into  a  mountain,  He  called  to  Him 
whom  He  Himself  would  :  and  they  came  to  Him. 

14.  And  He  appointed^  that  twelve  should  be  with  Him ; 
and  that  He  might  send  them  to  preach. 

15.  And  He  gave  them  power  to  cure  diseases,  and  to 
cast  out  devils. 

16.  ^And  to  Simon  He  gave  the  sur-name  Peter : 

17.  And^  James  son®  of  Zebedee,  and  John  the  brother 
of  James  :  and  He  named  them  Boanerges,  which  is,  sons 
of  thunder  :^ 

*  Being  on  the  bank  of  the  lake,  He  wished  a  boat  to  be  brought 
near,  that  at  a  small  distance  from  the  shore  He  might  teach  the  mul- 
titude. 

^  Lit.  scourges. 

*  Persons  possessed  by  demons. 

■•  This  earnest  solicitude  to  prevent  the  spreading  of  His  fame  and  of 
His  divine  character  was  to  avoid  all  appearance  of  ostentation  and  a 
premature  disclosure,  before  men  were  prepared  for  the  belief  of  the 
mystery. 

^  Lit.  He  made  twelve  that  they  should  be  with  him."  He  so  or- 
dained and  appointed.     Matt.  x.  1.   Luke  vi.  13. 

"  Schott  inserts  the  words  :  "first  Simon;"  which  are  found  in  several 
manuscripts,  and  are,  he  thinks,  necessary  for  the  construction  of  the  sen- 
tence.    Krasmus  preferred  the  common  reading. 

'   He  chose. 

*  The  definite  article  followed  by  the  genitive  implies  the  relation  of 
eon  to  the  person  next  named.  "  The  Greek  article,"  says  Erasmus, 
"  should  be  translated  by  the  noun  '  son,'  which  is  understood  in  it." 

*  Their  zeal  gave  occasion  to  this  appellation.  Olshausen  observes 
"  that  the  early  Fathers  of  the  Church  were  wholly  right  when  they  saw 
in  the  name  a  description  of  the  spiritual  character  of  the  two  sons  of 
Zebedee."  Commentary  on  the  Gospels  by  Hermann  Olshausen,  trans- 
lated, &c.     Edmburg,  1848.    Vol.  ii.  p.  289. 


228  THE    FOUR   GOSPELS. 

18.  And  Andrew  and  Philip,  and  Bartholomew,  and 
Matthew,  and  Thomas,  and  James  son  of  Alpheus,  and 
Thaddeus,  and  Simon  the  Cananean, 

19.  And  Judas  Iscariot,  who  also  betrayed  Him. 

20.  And  they  come  to  a  house,  and  the  multitude  cometh 
together  again,  so  that  they  could  not  so  much  as  eat' 
bread.  ' 

21.  And  when  His  kinsfolk^  had  heard  of  it,  they  went 
out  to  lay  hold  on  Him  :^  for  they  said :  He  is  beside 
Himself* 

22.  And  the  scribes  who  were  come  down  from  Jerusa- 
lem, said  :  He  hath  Beelzebub,^  and  by  the  prince  of  devils 
He  casteth  out  devils. 

23.  And  after  He  had  called  them  together,  He  said  to 
them  in  parables  :  How  can  Satan  cast  out  Satan  ? 

24.  And  if  a  kingdom  be  divided  within  itself,  that  king- 
dom cannot  stand. 

25.  And  if  a  house  be  divided  in  itself,  that  house  can- 
not stand. 

26.  And  if  Satan  be  risen  up  against  himself,  he  is  di- 
vided, and  cannot  stand,  but  hath  an  end.^ 

27.  No  man  can  enter  into  the  house  of  the  strong  one, 
and  rob  him  of  his  goods,  unless  he  first  bind  the  strong 
one,  and  then  shall  he  plunder  his  house.^ 

28.  Verily  I  say  to  you,  that  all  sins  shall  be  forgiven 
to  the  sons  of  men,^  and  the  blasphemies  wherewith  they 
shall  blaspheme : 

'  The  Hebrews  call  all  food  by  this  generic  name.  Christ  and  the 
disciples  had  not  time  to  take  their  meals. 

*  Sui  of  the  Vulgate  has  this  meaning,  which  correctly  represents  the 
Greek  text.  Some  of  His  near  relations  did  not  believe  in  Him.  John 
vii.   5. 

^  For  protection. 

*  They  fancied  that  enthusiasm  had  produced  frenzy. 

*  Matt.  ix.  34.  *  Is  coming  to  his  end. 

So  (Jhrist,  by  controlling  the  demoniac  power,  shows  that  He  has 
bound  fast  the  demon. 

'  If  penitent.     Forgiveness  of  all  sins  may  be  attained. 


ST.   MARK. 


229 


29.  But  he  that  shall  blaspheme  against  the  Holy  Ghost, 
shall  never  have  forgiveness,  but  shall  be  guilty  of  an 
everlasting  sin.' 

30.  Because  they  said :  He  hath  an  unclean  spirit.^ 

31.  And  His  mother  and  His  brethren^  came;  and 
standing  w^ithout,  they  sent  to  Him,  calling  Him. 

32.  And  the  multitude  sat  around  Him ;  and  they  say* 
to  Him  :  Behold  Thy  mother  and  Thy  brethren,  without, 
seek  for  Thee. 

33.  And  answering  them.  He  said  :  Who  is  My  mother, 
and-^  My  brethren  ? 

34.  And  looking  round  about  on  them  who  sat  about 
Him,  He  saith :  Behold  My  mother  and  My  brethren. 

35.  For  whosoever  shall  do  the  will  of  God,  he  is  My 
brother,  and  My  sister,  and  mother.^ 


*  On  account  of  the  malice  of  this  sin,  forgiveness  is  ordinarily 
unattainable.  This  general  sentence  does  not  exclude  the  exercise  of 
divine  mercy  to  the  penitent ;  but  it  supposes  that  persons  guilty  of  this 
sin  scarcely  ever  repent.     Matt.  xii.  31.    Luke  xii.  10.  1  John  v.  16. 

^  The  blasphemy  against  the  Holy  Ghost  consisted  in  ascribing  to  the 
devil  works  which  were  plainly  divine,  and  in  regarding  Christ  as  acting 
by  demoniac  aid.  The  evangelist  adds  these  words  to  explain  what 
Christ  said. 

'  G.  P.  "His  brethren  and  his  mother."  Griesbach  adopts  the  order 
of  the  Vulgate,  which  is  agreeable  to  four  of  the  chief  manuscripts, 
as  likewise  to  the  two  other  evangelists,  who  record  the  same  fact. 
Matt.  xii.  46.  Luke  viii.  19.  Kinsfolk  were  styled  brethren,  as  has  been 
elsewhere  remarked. 

*  G.  P.  "  said."  Lachmann  adopts  the  Vulgate  reading,  which  is  con- 
formable to  three  of  the  principal  manuscripts. 

^  G.  P.  "  or."  Four  manuscripts  and  some  versions  have  the  copu- 
lative conjunction. 

*  Christ  would  teach  us  by  His  example  to  hold  the  spiritual  relation- 
ship, which  binds  the  pastor  to  his  flock,  as  stronger  than  the  natural  tie 
of  kindred.  We  should  not  forsake  the  work  of  God  for  the  call  of 
kinsfolk.  We  are  not,  however,  to  disregard  natural  ties,  since  God  is 
their  Author. 


^30  THE   FOUR    GOSPELS. 

CHAPTER  IV. 

The  parable  of  the  sower.     Christ  stills  the  tempest  at  sea. 

1.  And  again^  He  began  to  teach  by  the  sea  side  f'  and 
a  great  multitude  was  gathered  together  unto  Him,  so  that 
He  went  up  into  a  ship,  and  sat  on  the  sea,^  and  all  the 
multitude  was  upon  the  land  by  the  sea  side. 

2.  And  He  taught  them  many  things  in  parables,  and 
said  to  them  in  His  teaching : 

3.  Hear  ye  :  Behold,  the  sower  went  out  to  sow. 

4.  And  whilst  He  soweth  some  fell  by  the  way  side,  and 
the  birds  of  the  air  came,  and  ate  it  up. 

5.  And  some  fell  upon  stony  ground,  where  it  had  not 
much  earth:  and  it  sprouted  up  immediately,  because  it 
had  no  depth  of  earth: 

6.  And  when  the  sun  was  risen,  it  was  scorched,  and 
because  it  had  no  root,  it  withered  away. 

7.  And  some  fell  among  thorns :  and  the  thorns  grew 
up,  and  cholied  it,  and  it  yielded  no  fruit. 

8.  And  some  fell  upon  good  ground  :  and  brought  forth 
fruit  that  grew  up,  and  increased,  and  yielded,  one  thirty^ 
another  sixty,  and  another  an  hundred  fold  : 

9.  And  He  said :  *  He  that  hath  ears  to  hear,  let 
him  hear. 

10.  And  when  He  was  alone,^  the  twelve  that  were  with 
Him,^  asked  Him  the  parable.' 

'  The  frequent  use  of  this  adverb  is  one  of  the  peculiarities  of 
St.  Mark. 

'  Matt.  xiii.  1.   Luke  viii.  4. 
'  In  the  boat. 

*  G.  P.  "  unto  them."  Griesbach  and  Schott  cancel  the  pronoun  on 
the  authority  of  the  best  manuscripts  and  versions. 

*  In  private,  apart  from  the  crowds. 

*  G.  P.  "  They  that  were  about  Him  with  the  twelve."  The  Vulgate 
reading  is  conformable  to  the  Saxon  version.  Four  manuscripts,  includ- 
ing that  of  Cambridge,  read  "  His  disciples." 

Its  meaning. 


ST.    MARK.  231 

11.  And  He  said  to  them  :  To  you  it  is  given  to  know 
the  mystery  of  the  kingdom  of  God :  but  to  them  that  are 
without  all  things  are  done  in  parables  : 

12.  That  seeing  they  may  see,  and  not  perceive  ;^  and 
hearing  they  may  hear,  and  not  understand :  lesL^  at  any 
time  they  should  be  converted,  and  their  sins  should  be 
forgiven  them* 

13.  And  He  saith  to  them  :  Are  ye  ignorant  of  this  pa- 
rable ?  and  how  shall  ye  know  all  parables  ?^ 

14.  He  that  soweth,  soweth   he  word.^ 

15.  And  these  are  they  by  the  way-side,  where  the  word 
is  sown,  and  as  soon  as  they  have  heard,  immediately 
Satan  cometh,  and  taketh  away  the  word  that  was  sown 
in  their  hearts. 

16.  And  these  likewise  are  they  that  are  sown  on  the 
stony  ground,  who,  when  they  have  heard  the  word,  im- 
mediately receive  it  with  joy. 

17.  And  they  have  no  root  in  themselves,  but  they  are 
only  for  a  time :  and  then,  when  tribulation  and  perse- 
<3ution  arise  on  account  of  the  word,  they  are  presently 
scandalized.^ 

18.  And  others^  there  are  who  are  sown  among  thorns: 
these  are  they  that  hear  the  word. 

19.  And  the  cares  of  the  world,'  and  the  deceitfulness 
of  riches,  and  the  lusts  after  other  things  entering  in, 
choke  the  word,  and  it  becomes  fruitless. 


'  The  result  is  presented  as  if  it  were  the  end  had  in  view.  Isai.  vi.  9. 
Matt,  xiii,  14.    John  xii.  40.    Acts  xxviii.  26.    Rom.  xi.  8. 

"  By  a  just  judgment  of  God  the  grace  of  conversion  is  sometimes 
withheld  in  punishment  of  past  sins :  yet  a  less  direct  grace,  which  may 
remotely  dispose  the  heart  for  it,  is  not  denied. 

'  Many  of  them  being  difficult,  whilst  the  meaning  of  this  is  obvious. 

*  The  divine  doctrine. 

'  Tempted  to  fall  away — shaken  and  overthrown. 

'  G.  P.  "  these  are  they."  The  Vulgate  reading,  which  is  conform- 
able to  four  of  the  chief  manuscripts  and  to  the  Coptic  version,  is  adopted 
fey  Griesbach  and  Lachmann. 

'  1  Tim.  vi,  17. 


?32  THE    FOUR    GOSPELS. 

20.  And  these  are  they  who  are  sown  upon  the  good 
ground  ;  they  who  hear  the  word,  and  receive  it,  and 
yield  fruit,  the  one  thirty,  another  sixty,  and  another  a  hun- 
dred-fold. 

21.  And  He  said  to  them  :^  Doth  a  candle  come  in^  to  be 
put  under  a  bushel,  or  under  a  couch,'  and  not  to  be  set  on 
a  candlestick  1 

22.  For  there  is  nothing  hid  which  shall  not  be  made 
manifest ;  neither  hath  it  been  concealed,  but  that  it  may 
come  abroad.* 

23.  Jf  any  man  have  ears  to  hear,  let  him  hear. 

24.  And  He  saith  to  them  :  Take  heed  what  you  hear. 
In  what  measure  you  shall  mete,  it  shall  be  measured  to 
you  again,  and  more  shall  be  given  to  you.^ 

25.  For  he  that  hath  to  him  shall  be  given  :  and  he  that 
hath  not,®  that  also  which  he  hath  shall  be  taken  away 
from  him. 

26.  And  He  said :  So  is  the  kingdom  of  God  as  if  a  man 
should  cast  seed  into  the  earth, 

27.  And  should  sleep,  and  rise,  night  and  day,^  and  the 
seed  should  spring  up  and  grow,  whilst  he  knoweth  not. 


*  Matt.  V.  15.    Luke  viii.  16.   xi.  33. 
'  Is  it  brought  in "? 

'  This  is  understood  of  a  sofa,  or  lectus  triclinaris ,  under  which  was 
a  cavity. 

*  Matt.  X.  26.  Luke  viii.  17.  A  secret  is  not  confided  to  another  with 
a  view  to  its  being  reported  :  but  our  Lord  gave  secret  instructions  to. 
the  apostles,  which  He  wished  in  due  time  to  be  proclaimed  to  the 
world. 

^  Matt.  vii.  2.  Luke  vi.  38.  G.  P.  "that  hear."  These  words  are 
wanting  in  three  of  the  chief  manuscripts,  and  in  the  chief  versions. 
Schott  suspects  them  to  have  been  added  to  the  text. 

®  He  is  said  not  to  have,  because  he  has  but  little.  Besides,  it  is  not 
his  ovni,  when  he  neglects  to  make  it  such  by  corresponding  with  the 
grace  which  is  given  to  him.  Matt.  xiii.  12.  ;  xxv.  29. ;  Luke  viii.  18.^ 
xix.  26. 

The  succession  of  sleep  and  wakefulness,  night  and  day,  i& 
mentioned  to  mark  the  progress  of  time,  whilst  the  seed  lay  in  the; 
ground. 


ST.    MARK.  233 

28.  For  the  earth  of  itself  bringeth  forth  fruit,  first  the 
blade,  then  the  ear,  afterwards  the  full  corn  in  the  ear. 

29.  And  when  the  fruit  is  brought  forth,  immediately  he 
putteth  in  the  sickle,  because  the  harvest  is  come.^ 

30.  And  He  said  :  To  what  shall  we  liken  the  kingdom 
of  God  ?   or  with  what  parable  shall  we  compare  it  ?  ^ 

31.  As  a  grain  of  mustard  seed ;  which,  when  it  is 
sown  in  the  earth,  is  less  than  all  the  seeds  that  are  in  the 
earth. 

32.  And  when  it  is  sown,  it  groweth  up,  and  becometh 
greater  than  all  herbs,  and  shooteth  out  great  branches, 
so  that  the  birds  of  the  air  may  dwelP  under  the  shadow 
thereof. 

33.  And  M'ith  many  such  parables  He  spoke  to  them  the 
word,  according  as  they  were  able*  to  hear. 

34.  And  without  parable  He  did  not  speak  to  them  ;  but 
apart  He  explained  all  things  to  His  disciples. 

35.  And  He  saith  to  them  that  day,  when  evening  was 
come  :  Let  us  pass  over  to  the  other  side.^ 

36.  And  sending  away  the  multitude,  they  take  Him, 
even  as  He  was,®  in  the  ship  :  and  there  were  other  ships 
with  Him. 

37.  And  there  arose  a  great  storm  of  wind,  and  the 
waves  beat  into  the  ship,  so  that  the  ship''  was  filled.^ 


^  This  is  a  beautiful  image  of  the  growth  of  the  Church.  Matt.  xiii.  31. 
Luke  xiii.  19. 

"^  By  what  parable  shall  we  represent  it  1 
'  Build  their  nests  in  it. 

*  Were  capable  of  hearing. 

*  Of  the  lake. 

^  Matt.  viii.  23.  Luke  viii.  22.  Having  directed  the  people  to  retire, 
they  set  sail,  taking  Him  with  them,  in  the  boat  from  which  He  had 
spoken.  "  Even  as  He  was,"  is  said  to  denote  their  immediate  depar- 
ture, without  His  leaving  the  vessel. 

'  G.  P.  "it."  The  Vulgate  reading  is  approved  of  by  Lachmann,  as 
conformable  to  our  chief  manuscripts,  and  some  versions. 

*  The  waves  beating  over  the  boat,  much  water  flowed  in  and  thread 
ened  to  sink  it 


234  THE    POUR    GOSPELS. 

38.  And  He  was  in^  the  stern  sleeping  on  a  pillow  -^  and 
they  awake  Him,  and  say  to  Him  :  Master,  dost  Thou  not 
care  that  we  perish  ? 

39.  And  rising  up  He  rebuked  the  wind,  and  sa'd  to  the 
sea :  Peace,  be  still.^  And  the  wind  ceased,  and  there  was 
a  great  calm. 

40.  And  He  said  to  them  :  Why  are  ye*  fearful  ?  have 
ye  not  faith  yet  P  And  they  feared  exceedingly  :^  and 
they  said  one  to  another  :  Who  is  this  (thinkest  thou')  that 
both  wind  and  sea  obey  Him  ?* 


CHAPTER  V. 

Christ  casts  out  a  legion  of  devils  :  heals  the  issue  of  blood, 
and  raises  to  life  the  daughter  of  Jairus. 

1.  And  they  came  over  the  strait  of  the  sea  into  the 
country  of  the  Gerasens.^ 


'  This  reading  is  supported  by  five  chief  manuscripts.  He  slept  on  a 
pillow  at  the  stern. 

^  Or  cushion. 

'  This  was  a  most  sublime  exercise  of  divine  power. 

*  G.  P.  "  so."  This  is  wanting  in  three  of  the  chief  manuscripts,  and 
in  the  Coptic  version. 

^  After  all  they  had  heard  and  seen,  they  had  not  a  becoming  sense  of 
His  power  and  divinity.  G.  P.  "  how  is  it  that  ye  have  no  faith." 
Schott  prefers  this  reading. 

'  Reverential  awe  succeeded  their  timidity. 
G.  apa.    This  can  scarcely  be  translated  into  Latin,  as  Erasmus  ob- 
serves.    It  is  a  mere  expletive,  which  may  be  omitted  in  English. 

This  may  have  been  said  by  some  who  were  with  the  apostles  in  the 
boat.  The  apostles  had  already  faith  in  His  power,  since  they  called  on 
Him  to  rescue  them,  although  even  they  were  deficient  in  the  confidence 
which  it  should  inspire. 

G.  P.  "  Gadarenes."  Lachmann  adopts  the  Vulgate  reading  on  the 
authority  of  two  of  the  chief  manuscripts. 


ST.    MARK.  2fSf& 

2.  And  as  He  went  out  of  the  ship,  immediately  there 
met  Him  out  of  the  tomhs  a  man^  with  an  unclean  spirit, 

3.  Who  had  his  dwelling  in  the  tombs,  and  no  man  now 
could  bind  him,^  not  even  with  chains. 

4.  For  having  been  often  bound  with  fetters  and  chains, 
he  had  burst  the  chains,  and  broken  in  pieces  the  fetters, 
and  no  one  could  tame  him. 

5.  And  he  was  always,  day  and  night,  in  the  tombs, 
and  in  the  mountains,^  crying  and  cutting  himself  with 
stones. 

6.  And  seeing  Jesus  afar  off,  he  ran  and  adored  Him.* 

7.  And  crying  with  a  loud  voice,  he  said :  What  hast 
Thou  to  do  with  me,^  Jesus,  Son  of  the  most  high  God  ?^ 
I  adjure  Thee  by  God  that  Thou  torment  me  not.' 

8.  For  He  was  saying^  unto  him :  Go  out  of  the  man, 
thou  unclean  spirit. 

9.  And  He  asked  him  :  What  is  thy  name  P  And  he 
saith  to^**  Him :  My  name  is  Legion,^^  for  we  are  many. 

'  St.  Matthew  mentions  two  men.  Matt.  viii.  28.  One  only  is  men- 
tioned by  St.  Luke,  viii.  26,  as  well  as  by  St.  Mark,  probably  because 
he  acted  a  conspicuous  part.  The  graphic  character  of  St.  Mark's  de- 
scriptions is  here  apparent. 

*  G.  P.  "no."  The  common  Greek  reading  is  corrected  by  Fritzche 
and  Lachmann,  on  the  authority  of  four  of  the  principal  manuscripts. 

'  G  P.  inverts  the  order.  Schott,  Griesbach  and  others  follow  thfe 
Yulgate  reading. 

*  The  afflicted  man  acted  in  this  respect  from  an  impulse  of  faith, 
despite  of  the  spirit  which  tormented  him. 

'  "  What  to  me  and  to  thee "?  "  Rheimish  translators.  What  hast  thou 
against  me  "?    why  wilt  thou  trouble  me  1 

*  The  demon  was  compelled  by  a  divine  impulse  to  give  this  public 
homage  to  our  Lord. 

'  The  restraining  of  his  power  is  the  torment  of  which  the  evil  spirit 
complained. 

®  Or,  He  had  said. 

'  This  question  was  put  to  elicit  the  declaration  of  the  vast  number 
of  evil  spirits  by  which  the  man  was  possessed. 

"  G.  P.  "  and  he  answered  saymg."  Schott  adopts  the  Vulgate  reading 
on  the  authority  of  many  manuscripts  and  versions. 

"  6,000  composed  an  ordinary  legion  of  soldiers.  It  may  be  heM 
taken  for  an  indefinite  number* 


236  THE    FOUR    GOSPELS. 

10.  And  he  besought  Him  much  that  He  would  not 
drive  him  away  out  of  the  country.^ 

11.  And  there  was  there  near  the  mountain^  a  great 
heard  of  swine,  feeding. 

12.  And^  the  spirits  besought  Him,  saying  :  Send  us  into 
the  swine,  that  we  may  enter  into  them.* 

13.  And  Jesus  immediately  gave  them  leave.^  And  the 
unclean  spirits  going  out,  entered  into  the  swine  :  and  the 
herd  rushed^  headlong  into  the  sea,  being  about  two  thou- 
sand, and  they  were  drowned^  in  the  sea. 

14.  And  they  that  fed  them^  fled,  and  told  it  in  the  city 
and  in  the  fields.    And  they^  went  out  to  see  what  was  done : 

]  5.  And  they  come  to  Jesus,  and  they  see  him  that  was 
troubled  with  the  devil,^''  sitting,"  clothed,  and  in  his  right 
mind,  and  they  were  afraid. ^^ 

^  It  is  not  easy  to  conceive  why  demons  should  desire  to  continue  their 
operations  in  a  particular  country  :  but  the  ejecting  them  from  it,  was  a 
painful  restraint  on  their  power. 

^  G.  P.  "  nigh  unto  the  mountains."  Griesbach  and  Schott  have  the 
singular  as  in  the  Vulgate.  Campbell  considers  the  correctness  of  this 
reading  to  be  beyond  all  doubt,  from  the  concurrence  of  manuscripts, 
Fathers,  and  early  versions. 

'  "All  the  devils."  "All  "  is  wanting  in  many  manuscripts  and  versions. 
Three  of  the  chief  manuscripts  have  not  "  devils." 

"  This  is  rather  redundant,  but  it  is  not  unusual  to  add  by  way  of  ex- 
planation what  is  already  implied  in  a  former  expression.  The  desire  to 
enter  into  the  swine  indicates  the  disposition  to  do  harm  to  men  in  their 
property,  when  they  were  not  allowed  to  continue  to  torment  them  per- 
sonally. 

°  Our  Lord  might  well  permit,  either  as  a  punishment  or  as  a  trial, 
what  the  demons  desired  from  an  instinctive  tendency  to  injure  men. 

'  The  Vulgate  uses  three  words  to  express  the  original  term,  which 
corresponds  to  the  one  I  have  used. 

'  "A  Catholic."   The  text  expresses  suffocation. 

*  G.  P.  "the  swine."  The  Vulgate  reading  is  supported  by  many 
manuscripts  and  versions. 

They  to  whom  it  was  told. 

^°  G.  P.  "and  had  the  legion."  This  is  not  in  the  Cambridge  manu- 
script, nor  in  several  versions.   Griesbach  inclines  to  reject  it. 

"  G.  P.  "  and."  This  conjunction  is  wanting  in  four  of  the  chief  man- 
uscripts, and  in  the  Coptic  version. 

"  Fear  is  a  sensation  closely  allied  with  awe.    The  sight  of  the  man 


ST.    MAR^.  231' 

16.  And  they  that  had  seen  it,^  told  them  in  what  man* 
ner  he  who  had  the  devil  had  been  dealt  with,  and  con- 
cerning the  swine. 

17.  And  they  began  to  pray  Him  that  He  would  depart 
from  their  coasts.^ 

18.  And  as  He  went  up^  into  the  ship,  he  that  had  been 
troubled  with  the  devil  began  to  beseech  Him  that  he 
might  be  with  Him.* 

19.  And  He  did  not  suffer  him,  but  He  saith  to  him  : 
Go  into  thy  house  to  thy  friends,  and  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and^  He  hath  had 
mercy  on  thee. 

20.  And  he  went  his  way,  and  began  to  publish  in  De- 
capolis  how  great  things  Jesus  had  done  for  him  :  and  all 
men  wondered. 

21.  And  when  Jesus  had  passed  again  in  the  ship  over 
the  lake,  a  great  multitude  assembled  together  unto  Him, 
and  He  was  nigh  unto  the  sea.^ 

22.  And''  there  cometh  one  of  the  rulers  of  the  syna- 


was  not  calculated  to  inspire  fear ;  but  the  loss  of  the  swine  struck  them 
with  terror. 

'■  Eye-witnesses  on  the  spot  confirmed  the  statements  made  by  those 
who  had  reported  the  facts. 

^  They  feared  lest  they  should  incur  some  further  chastisement.  Their 
sense  of  His  power  prevented  their  seeking  indemnification,  or  attempt- 
ing to  take  revenge  :  but  they  chose  to  forego  the  benefit  of  His  teach* 
ing  and  miracles,  rather  than  expose  themselves  to  other  temporal 
losses. 

*  G.  P.  "  when  he  was  come."  Schott  prefers  the  present  participle, 
which  is  in  five  of  the  chief  manuscripts  and  many  versions.  The  Vul- 
gate corresponds. 

*  Gratitude,  or  a  fear  of  being  again  molested  by  the  demon,  may  have 
prompted  this  request. 

^  The  conjunction  may  here  be  equivalent  to  for;  or  how  may  be  un- 
derstood :  and  how  He,  &c. 

®  On  the  shore. 

'  G.  P.  "  behold."  Fritzche  and  Schott  cancel  this,  on  the  authority 
of  three  of  the  chief  manuscripts  and  many  versions. 


238  THE    FOUR    GOSPELS. 

gogue,^   named  Jairus  :  and  seeing  Him,  he  falleth  down 
at  His^  feet. 

23.  And  He  besought  him  much,  saying :  My  daughter 
is  at  the  point  of  death  :  come,  lay  Thy  hand  upon  her, 
that  she  may  recover,  and  live. 

24.  And  He  went  with  him,  and  a  great  multitude  fol- 
lowed Him,  and  they  thronged  Him. 

25.  And  a  woman  who  was  under  an  issue  of  blood 
twelve  years, 

26.  And  had  suffered  much  from  many  physicians,  and 
had  spent  all  that  she  had,  and  was  nothing  the  better,  but 
rather  worse, 

27.  When  she  had  heard  of  Jesus,  came  in  the  crowd 
behind  Him,  and  touched  His  garment. 

28.  For  she  said  :  If  I  shall  touch  but  his  garment,  I  shall 
be  cured. 

29.  And  forthwith  the  fountain  of  her  blood  was  dried  up, 
and  she  felt  in  her  body  that  she  was  cured  of  the  dis- 
temper.3 

30.  And  immediately  Jesus  knowing  in  Himself  the 
virtue  that  had  issued  from  Him,*  turning  to  the  multitude, 
said  :  Who  hath  touched  my  garments  ?* 

31.  And  His  disciples  said  to  Him  :  Thou  seest  the  mul- 
titude thronging  Thee,  and  say  est  Thou  :  Who  hath  touched 
Me? 

32.  And  He  looked  about  to  see  her  who  had  done 
this.6 


'  Matt.  ix.  18.    Luke  viii.  41.     Presiding  officers. 
'  In  homage.     He    recognised    Him   as  invested   with    miraculous 
powers  :  possibly  he  was  divinely  enlightened  to  know  His  divinity. 
^  Lit.  scourge. 

*  The  healing  power  exercised  by  our  Lord  is  spoken  of  as  an  emanar 
tion.  This  is  to  convey  to  us  the  idea  of  His  consciousness  of  the  cure, 
although  it  was  wrought  apparently  without  His  act. 

'  The  inquiry  was  to  elicit  the  public  acknowledgment  of  the  cure. 

*  Our  Lord  requires  that  we  should  be  humble  as  well  as  grateful. 


ST.    MARK,  23SI 

33.  But  the  woman  fearing  and  trembling,  knowing 
what  was  done  in  her,  came  and  fell  down  before  Him, 
and  told  Him  all  the  truth. 

34.  And  He  said  to  her  :  Daughter,  thy  faith,  hath  heal- 
ed^  thee  :  go  in  peace,  and  be  free  from  thy  distemper.^ 

35.  While  He  was  yet  speaking,  some  come  from  the 
ruler  of  the  synagogue,^  saying  :  Thy  daughter  is  dead  '. 
why  dost  thou  trouble  the  Master*  any  farther  ? 

36.  But^  Jesus,  having  heard  the  word  that  was  spoken, 
said  to  the  ruler  of  the  synagogue  :  Fear  not,  only  believe, 

37.  And  He  suffered  no  one  to  follow  Him,  but  Peter, 
and  James,  and  John  the  brother  of  James. 

38.  And  they  come  to  the  house  of  the  ruler  of  the  sy- 
nagogue ;  and  He  seeth  an  uproar,^  and  people  weeping 
and  wailing  much. 

39.  And  going  in  He  saith  to  them :  Why  make  you  this 
uproar  and  wail  ?     The  damsel  is  not  dead,  but  sleepeth.'' 

40.  And  they  laughed  at  Him.  But  He,  having  put 
them  all  out,  taketh  the  father  and  the  mother  of  the 
damsel  and  them  that  were  with  Him,  and  entereth  in 
where  the  damsel  was  lying, 

41.  And  taking  the  damsel  by  the  hand.  He  saith  to  her: 
Talitlia  cumi  :^  which,  being  interpreted,  is  :  Damsel,  (I  say 
to  thee)^  arise. 


*  Luke  vii.  50,    viii.  48.  "  Scourge, 
'  His  house  is  understood, 

*  Teacher,  The  messengers  probably  viewed  Him  only  as  a  holy, 
teacher,  or  prophet. 

*  G.  P.  "  As  soon  as."  The  Vulgate  reading  is  conformable  to  three 
of  the  chief  manuscripts  and  to  many  versions. 

^A  noisy  gathering  of  weepers. 

'  Her  death,  although  real,  was  but  a  sleep,  since  she  was  soon  to  re- 
turn to  life.  The  declaration  of  our  Lord  gave  occasion  to  a  manifesta- 
tion on  the  part  of  the  bystanders  of  their  entire  conviction  that  she  waa 
really  dead  ;  and  thus  rendered  the  miracle  more  unquestionable. 

"  In  Syriac. 

'  These  words  are  added  by  the  evangelist,  to  express  the  authpritji; 
with  which  Christ  spoke. 


240  THE    FOUR    iGOSPELS. 

42.  And  immediately  the  damsel  rose  up  aiid  walked : 
and  she  was  twelve  years  old :  and  they  were  filled  with 
great  astonishment. 

43.  And  He  charged  them  strictly  that  no  man  should 
know  it :-  and  comWianded  that  they  should  give  her  to 
eat.^ 


CHAPTER  VI. 

Christ  teaches  at  Nazareth :  He  sends  forth  the  twelve 
apostles :  He  feeds  five  thousand  with  five  loaves ;  and 
walks  upon  the  sea^ 

1.  And  going  out  from  thence,  He  went  into  His  own 
country,^  and  His  disciples  followed  Him.* 

2.  And  when  the  sabbath  was  come,  He  began  to  teach 
in  the  synagogue :  and  many  hearing  him  were  in  admira-* 
tion  at  His  doctrine,^  saying  :  How  came  this  man  by  all 
these  things  ?  and  what  wisdom  is  this  that  is  given  to 
Him,  and^  such  mighty  works  as  are  wrought  by  his 
hands  ? 

3.  Is  not  this  the  carpenter,^  the  son  of  Mary,  the  brother 

*  As  usual  He  enjoined  secrecy,  to  avoid  all  display  of  His  divine 
works. 

'  Thus  affording  evidence  of  her  perfect  restoration. 

*  Nazareth. 

*  The  first  six  verses  of  this  chapter  correspond,  almost  literally,  with 
Matthew  xiii.  53 — 58.     See  also  Luke  iv.  16. 

^  The  Greek  may  be  rendered  :  "  were  struck."  It  denotes  an  extra- 
ordinary feeling  of  wonder.  His  doctrine  is  not  mentioned,  but  it  is 
plainly  understood.  ' 

^  G.  P.  "  that  even."  Griesbach,  Schott,  Campbell  and  Wetstein,  on 
the  authority  of  many  manuscripts,  maintain  the  Vulgate  reading.  The 
sense  may  be  :  Whence  is  it  that  He  can  do  such  wonders  ] 

In  the  corresponding  passage  of  St.  Matthew,  He  is  called  "  the 
carpenter's  son."  He  may  have  been  called  "the  carpenter  "  from  the 
trade  of  His  reputed  father,  at  which  he  probably  worked  in  His  youth. 
John  vi.  42.  The  Greek  and  Latin  terms  are  not  necessarily  under- 
stood of  a  carpenter,  but  of  any  smith  or  mechanic. 


ST.    MARK.  241 

of  James,  and  Joseph,  and  Jude,  and  Simon  ?  are  not  also 
His  sisters  here  with  us?^  And  they  were  scandalized^  in 
Him.3 

4.  And  Jesus  said  to  them :  A  prophet*  is  not  without 
honor  but  in  his  own  country,  and  in  his  own  house,  and 
among  his  own  kindred. 

5.  And  He  could  not  do^  any  miracles  there,  only  that 
He  cured  a  few  that  were  sick,  laying  His  hands  upon  them. 

6.  And  He  wondered^  because  of  their  unbelief,  and  He 
went  through  the  villages  round  about  teaching. 

7.  And  He  called  the  twelve,'  and  began  to  send  them 
two  and  two,^  and  gave  them  power  over  unclean  spirits. 

8.  And  He  commanded  them  to  take  nothing  for  the 
journey,  but  a  staff  only  :^  no  scrip,  no  bread,  nor  money  in 
their  purse, ^° 

9.  But  to  be  shod  with  sandals  ;^^  and  not  to  put  on^^  ^^q 
coats.i3 

'  Among  us.     Cousins  were  called  brothers  and  sisters. 
"  Tempted  to  disbelief  and  perplexed. 

*  In  His  regard. 

*  Matt.  xiii.  57.     Luke  iv.  24.     John  iv.  44. 

^  His  power  was  undiminished ;  but  its  exercise  was  impeded  by  their 
unbelief. 

"  He  expressed  astonishment  at  their  incredulity.  The  feeling  sup- 
poses that  the  thing  was  contrary  to  expectation,  which  could  not  be, 
since  Christ  well  knew  that  it  would  so  happen.  But  the  expression  of 
astonishment  only  implies  that  it  should  not  have  been  expected,  and 
that  it  was  extremely  criminal.  The  Greek  term  may  imply  wonder 
accompanied  with  censure. 

''  Matt.  X.   1.     Supra  iii.  14.    Luke  ix.  1. 

*  By  this  arrangement  our  Lord  insinuated  the  necessity  of  mutual 
love  and  support,  in  the  exercise  of  fhe  ministry. 

®  A  staff  is  forbidden  in  Matthew^-  It  is  thought  that  a  weapon  of  de- 
fence is  there  meant :  but  the  (?reek  term  is  the  same  in  each  evangelist. 

"  Our  Lord  forbade  in  this  instance  any  special  provision  to  be  made 
for  the  journey,  that  the  apostles  might  have  sensible  evidence  of  His 
providential  care  in  disposing  men  to  supply  their  wants. 

"  Acts  xii.  8. 

'"  The  common  Greek  is  in  the  imperative  mood :  but  Campbell  and 
Schott  prefer  the  Vulgate  reading,  which  is  found  in  some  manuscripts. 

"  Under-garments. 

16 


242  THE    POUR    GOSPELS. 

10.  And  He  said  to  them  :  Wheresoever  you  shall  enter 
into  a  house,  there  abide  until  you  depart  from  that  place. 

11.  And  whosoever  shall  not  receive  you,  nor  hear  you, 
going  forth  thence,  shake  off  the  dust  from  your  feet^  for  a 
testimony^  to  them.^ 

12.  And  going  forth,  they  preached  that  men  should  do 
penance.* 

13.  And  they  cast  out  many  devils,  and  they  anointed 
with  oil  many  that  were  sick,  and  healed  them.^ 

14.  And  king  Herod  heard  :^  for  His  name  was  made 
manifest,  and  he  said  :  John  the  Baptist  is  risen  again  from 
the  dead,  and  therefore  mighty  works  are  performed  by 
Him.' 

15.  And  others  said:  It  is  Elias.  But  others  said  :  It  is 
a  prophet,^  as  one  of  the  prophets. 

16.  Which  Herod  hearing,  said,^  John  whom  I  beheaded, 
he  is  risen  again  from  the  dead. 

17.  For  Herod  Himself  had  sent^®  and  apprehended  John, 


'  Matt.  X.  14.     Luke  ix.  5.     Actor,  xiii.  51. ;  xviii.  6. 
'  P.  "  Against  them."     The  Greek  is  literally  rendered  in  the  Catholic 
version. 

*  G.  P.  "Verily  I  say  unto  you,  It  shall  be  more  tolerable  for  Sodom 
and  Gomorrah  in  the  day  of  judgment,  than  for  that  city."  This  pas- 
sage is  an  interpolation  from  Matthew  x.  15  in  the  judgment  of  Gries- 
bach,  Schott  and  Campbell.  "  It  is  wanting  in  the  Cambridge  and  three 
other  manuscripts.  The  Vulgate,  Saxon  and  Coptic  have  nothing  corres- 
ponding to  it."     Campbell. 

*  It  is  with  no  view  to  doctrinal  controversy  that  I  have  here  retain- 
ed the  Rhemish  translation,  but  as  more  expressive  of  the  entire  con- 
version of  the  sinner. 

'  This  anointing  was  attended  with  miraculous  efficacy :  The  sacra- 
mental unction  of  the  sick  was  not  yet.  instituted.     James  v.  14. 

'  Matt.  xiv.  1.  2.  Luke  ix.  7  Her«d  the  younger  heard  of  the  mi- 
racles of  Christ.     He  was  brother  of  Archelaus,  and  tetrarch  of  Galilee. 

'  Or  "the  powers  work  in  him."     See  Matt.  xiv.  2. 

*  G.  P.  "  or."  This  disjunctive  conjunction  is  rejected  by  Griesbach, 
Schott  and  Campbell,  on  account  of  the  consent  of  manuscripts,  versions 
and  Fathers,  who  omit  it. 

'  G.  P.  "  it  is."     Griesbach  and  Schott  cancel  these  words. 
'"  Luke  iii.  19. 


ST.    MARK.  243 

and  bound  him  in  prison  on  account  of  Herodias,  the  wife 
of  Philip  his  brother,  because  he  had  married  her. 

18.  For  John  said  to  Herod  :  It  is  not  lawful  for  thee  to 
have  thy  brother's  wife.^ 

19.  Now  Herodias  laid  snares  for  Him,  and  she  was 
desirous  to  put  him  to  death,  and  could  not. 

20.  For  Herod  feared  John,  knowing  him  to  be  a  jusl 
and  holy  man :  and  he  kept  him,^  and  when  he  heard  him, 
he  did  many  things  :^  and  he  heard  him  willingly. 

21.  And  when  an  opportune  day*  was  come,  Herod  made 
a  supper^  on  his  birth-day,  for  the  princes,  and  tribunes,* 
and  chief  men  of  Galilee. 

22.  And  when  the  daughter  of  Herodias  herself  had 
come  in,  and  danced,  and  pleased  Herod,  and  them  that 
were  at  table  with  him,  the  king  said  to  the  damsel :  Ask 
of  me  what  thou  wilt,  and  I  will  give  it  thee. 

23.  And  he  swore  to  her  :  Whatsoever  thou  shalt  ask  I 
will  give  thee,  though  it  be  the  half  of  my  kingdom. 

24.  Who,  when  she  was  gone  out,  said  to  her  mother ; 
What  shall  I  ask  1  But  she  said :  The  head  of  John  the 
Baptist. 

25.  And  when  she  was  come  in  immediately  with  haste 
to  the  king,  she  asked,  saying :  I  will  that  forthwith  thou 
give  me,  in  a  dish,  the  head  of  John  the  Baptist. 

26.  And  the  king  was  struck  sad,  because  of  his  oath,' 
and  because  of  them  that  were  at  table  with  him^  he 
would  not  displease  her. 


'  Lev.  xviii.  16. 

'  This  implies  protection.     Although  Herod  detained  John  in  prison, 
he  was  anxious  to  preserve  his  life, 

*  Conformably  to  his  counsels. 

*  A  festal  day. 

*  A  banquet. 

*  Officers  having  command  of  a  thousand  soldiers. 
'  A  pledge  to  do  what  is  unlawful  is  of  no  avail. 

*  Human  respect  influences  even  princes.      Nothwithstanding  their 
high  station,  they  fear  the  censure  of  their  inferiors. 


244  THE    FOUR  GOSPELS. 

27.  But  sending  an  executioner,  he  commandefl  that  his 
head  should  be  brought  in  a  dish. 

28.  And  he  beheaded  him  in  the  prison,  and  brought  his 
head  in  a  dish,  and  gave  it  to  the  damsel  ^  and  the  damsel 
gave  it  to  her  mother. 

29.  Which  his  disciples  hearing,  came  and  took  his  body, 
and  laid  it  in  a  tomb, 

30.  And  the  apostles  coming  together  unto  Jesus,  related 
to  Him  all  things'  that  they  had  done  and  taught. 

31.  And  He  said  to  them :  Come  apart  into  a  desert 
place,  and  rest  a  little.  For  there  were  many  coming  and 
going  :  and  they  had  not  so  much  as  time  to  eat.^ 

32.  And  going  up  into  a  ship,  they  went  into  a  desert 
place  apart. 

33.  And  they'  saw  them  going  away,  and  many  knew  ;< 
and  they  ran  flocking  thither  on  foot  from  all  the  cities,  and 
they  were  there  before  them.^ 

34.  And  Jesus  going  out  saw  a  great  multitude  f  and  He 
had  compassion  on  them,  because  they  were  as  sheep  not 

'  G.  P.  "  both."  Fritzsche  and  Schott,  on  the  authority  of  six  of  the 
chief  manuscripts  and  of  the  versions  generally,  omit  it. 

'  Matt.  xiv.  13.  Luke  ix.  10.  John  vi.  1.  Retirement  was  desirable, 
in  order  to  escape  the  pressure  of  the  multitude :  but  Christ  foresaw 
that  He  would  be  followed  into  the  place  of  His  retreat.  His  example 
may  teach  us  to  seek  a  respite  from  the  distracting  duties  of  the  ministry ; 
and  yet  not  to  withhold  our  offices  when  charity  demands  them. 

'  G.  P.  "The  people."  These  words  are  not  found  in  the  best  manu- 
scripts and  ancient  versions. 

*  G.  P.  "knew  Him."  The  pronoun  is  wanting  in  the  Vatican,  Cam- 
bridge, and  several  other  manuscripts  and  versions.  The  knowledge  of 
His  departure  was  communicated  by  those  who  saw  Him  go  away,  to 
many  others.  "That  the  historian  should  say  that  many  knew  Him, 
now  after  He  had  been  so  long  occupied  every  day  in  teaching  them,  and 
curing  their  sick,  and  had  been  constantly  attended  by  the  admiring 
crowd,  is  exceedingly  improbable."     Campbell. 

"  The  way  by  land  may  have  been  much  shorter,  and  the  eagerness  of 
the  crowds  made  them  travel  with  great  speed.  G.  P.  add  :  "  and  came 
together  unto  Him."  Griesbach  rejects  this  clause,  which  is  wanting  in 
three  manuscripts  and  in  the  Syriac  and  other  versions. 

"  Matt.  ix.  36.  xiv.  14. 


ST.    MARK.  245 

having  a  shepherd,    and   He   began  to  teach  them  many 
things, 

35.  And  when  it  was  late  in  the  day^  His  disciples  came 
to  Him,  saying :  This  is  a  desert  place,  and  the  hour  is 
late. 

36.  Send  them  away,^  that  going  into  the  next  villages 
and  towns,  they  may  buy  themselves  food  to  eat.^ 

37.  And  He  answering  said  to  them :  Give  ye  them  to 
■eat.  And  they  said  to  Him :  Let  us  go,  and  buy  bread  for 
two  hundred  denarii,*  and  we  will  give  them  to  eat.^ 

38.  And  He  saith  to  them  :  How  many  loaves  have  ye  ? 
•go  and  see.  And  when  they  knew,  they  say^  Five,  and 
two  fishes. 

39.  And  He  commanded  them  to  make  them  ail  sit  down 
fcy  companies^  upon  the  green  grass. 

40.  And  they  sat  down  in  ranks,  by  hundreds  and  by 
iifties.^ 

41.  And  when  He  had  taken  the  five  loaves,  and  the 


'  "  A  Catholic." 

^  Luke  ix.  12. 

G.  P.  "  for  they  have  nothing  to  eat."     Two  of  the  chief  manu- 
scripts and  the  Coptic  version  have  the  same  reading  as  the  Vulgate. 

*  This  may  have  been,  as  Lightfoot  suggests,  a  common  expression 
for  a  large  sum  of  money. 

^  The  text  is  in  the  form  of  interrogation.  The  apostles  do  not  appear 
to  have  seriously  entertained  the  thought  that  they  should  go  to  purchase 
fthe  bread,  but  they  may  have  asked  the  question,  as  if  representing  what 
'they  should  have  to  do,  if  their  Divine  Master  required  them  to  supply 
food  for  the  multitude. 

John  vi.  10.  av}t.r(6at,a  OD^rtocrta,  banquets,  banquets  :  it  is  a  Hebraism, 
rtpaofuw  rtpaaiai,  green  plots,  green  plots.  The  same  Hebraism  here 
■occurs.  The  people  sat  down  on  distinct  green  plots,  some  of  which  ac- 
commodated one  hundred  persons,  some  fifty.  Wetstein  supposes  them  to 
have  been  a  hundred  in  rank,  or  depth,  and  fifty  in  front,  or  file.  If  each 
Iwo  rows  faced  each  other,  the  twelve  apostles  going  and  returning  could 
-easily  serve  the  entire  number. 

^  G.  P.  "  about."  Campbell  remarks  :  "  We  have  the  authority  of  all 
the  best  manuscript  editions  and  versions,  the  Vulgate,  both  the  Syriac, 
Ethiopic,  Arabic,  Saxon,  and  Coptic,  for  rejecting  wtjit,  about,"  Gries- 
&ach  and  Sohott  likewise  reject  iiL 


246  THK    tnVR    GGSFELS. 

two  fishes,  looking  tap  to  heaven,  He  blessed,  and  brake 
the  loaves,  and  gave  to  His  disciples  to  set  before  thei»  t 
and  the  two  fishes  He  divided  among  theni  all, 

42.  And  they  all  did  eat,  and  were  satisfied. 

43.  And  they  took  up  the  remains,  twelive  full  baskets  of 
fragments,  and  of  the  fishes. 

44.  And  they  that  ate  were  five  thousand  men. 

45.  And  immediately  He  forced^  His  disciples  to  go  up 
into  the  ship,  that  they  might  gobefcre  Him  over  the  water 
to  Betbsaida,  whilst  He  dismissed  the  people. 

46.  And  when  He  had  dismissed  them,  He  went  up  to 
the  mountain  to  pray. 

47.  And  when  it  was  late,  the  ship  was  In  the  mid'st  of 
tiie  sea,  and  Himself  alone  on  the  land. 

48.  And  seeing^  them  toiling:  at  the  oars^  (for  the  w^ind 
was  against  them)  and  about  the  fourth  watch^  of  the 
night.  He  cometh  to  them  walking  upon  the  sea  :  and  He 
would  have  passed  by  them.^ 

4&.  But  they  seeing  Him  walking  upon  the  sea,  thii>ught 
it  w^as  an  apparition,  and  they  cried  out. 

50.  For  they  all  saw  Him,  and  were  troubled.  And  im- 
mediately He  spake  with  them,  and  said  toi  them  :  Be  of 
good  heart  t  it  is  J,,  fear  ye  not. 

51.  And  He  went  up  to  them  into  the  ship,  and  the  wind 
©eased :  and  they  were  far  raore  astonished  within  them- 
selves.^ 

'  They  were  so  unwilling  to^  separate  from  Him. 

"  The  text  has:  "And  He  saw,  etc.":  that  is,  He  knew  that  they- 
were  in  difficulty.  From  the  land  they  were  mot  visible  :  but  He  kaew 
their  situation,  and  instantaneously  appeared  to  them.  Matt,  xiv    25. 

*  "  A  Catholic."  Erasmus  remarks  that  the  Greek  verb'  is  applicable 
t&  any  mode  of  sailing,  and  that  rowing  is  differently  expressed. 

*  Towards  morning. 

*  His  motion  was  as  if  He  meant  to  pass  them,  althoisgh  He  was. 
determined  to  enter  the  ship.  This  was  but  the  withholding  for  a  time-  of 
the  manifestation  of  His  intention. 

'  G.  P.  "beyond  measure  and  wondered."  Griesbach  inclines  to  reject 
these  words.    Campbell  observes  :  "The  two  last  words  are  wantiag  in 


ST.    MARK.  247 

52.  For  they  understood  not  concerning  the  loaves  ;i  for 
their  heart  was  blinded.^ 

53.  And  when  they  had  passed  over,  they  came  into  the 
land  of  Genesareth,^  and  moored.* 

54.  And  when  they  were  gone  out  of  the  ship,  imme- 
diately they^  knew  Him : 

55.  And  running  through  that  whole  country,  they  began 
to  carry  about  in  beds  those  that  were  sick,  where  they 
heard  He  was. 

56.  And  whithersoever  He  entered,  into  towns,  or  into 
villages  or  cities,  they  laid  the  sick  in  the  streets,  and 
besought  Him  that  they  might  touch  but  the  tuft  of  His 
garment :  and  as  many  as  touched  Him  were  cured. 


CHAPTER  VII. 

Christ  rebukes  the  Pharisees.  He  heals  the  daughter  of  the 
ivoman  of  Canaan  ;  and  cures  the  man  that  was  deaf  and 
dumb. 

1.  And  there  assemble  together  unto  Him  the  Pharisees 
and  some  of  the  scribes,  coming  from  Jerusalem. 

2.  And  when  they  had  seen  some  of  His  disciples  eat 
bread^  with  common,  that  is,  with  unwashed  hands,'  they 
found  fault. 

three  manuscripts,  with  which  agree  the  Vulgate,  Syriac,  Saxon  and 
Coptic  versions." 

'  They  were  not  fully  sensible  of  the  miraculous  character  of  the  mul- 
tiplication of  the  loaves. 

"  Callous. 

"  Matt.  xiv.  34. 

*  "A  Catholic." 

°  "The  men  of  that  place."  Matt.  xiv.  35. 

"  "  Eat "  expresses  the  meaning,  without  adding  bread,  which  with 
the  Hebrews  denoted  every  kind  of  food. 

'  Matt.  XV.  2.  The  term  ''  common  "  is  explained  by  St.  Mark  as  here 
meaning  unwashed.  The  Jews  distinguished  what  was  common  from 
what  was  sacred,  and  would  at  once  understand  the  term  :  but  the  gen- 
tile converts,  for  whom  especially  Mark  wrote,  needed  the  explanation. 


248  THE   FOUR    GOSPELS. 

3.  For  the  Pharisees  and  all  the  Jews^  eat  not  without 
washing  their  hands  often  ;^  holding  fast^  the  tradition  of 
the  ancients : 

4.  And  when  they  come  from  the  market,*  they  eat  not, 
unless  they  be  baptized  :^  and  many  other  things  there  are 
that  have  been  delivered  to  them  to  observe,  the  baptisms  of 
cups,  and  of  pots,  and  of  brazen  vessels,  and  of  beds.^ 

5.  And''  the  Pharisees  and  scribes  asked  Him  :  Why  do 
not  Thy  disciples  walk  according  to  the  tradition  of  the 
ancients,  but  they  eat  bread  with  common^  hands  ? 

6.  But  He  answering,  said  to  them  :  Well  did  Isaiah 
prophesy  of  you  hypocrites,  as  it  is  written  :  "  This  people* 
honoreth  Me  with  their  lips,  but  their  heart  is  far  from 
Me. 

7.  And  in  vain  do  they  worship  Me,  teaching  doctrines 
and  precepts  of  men." 

8.  For  leaving  the  commandment  of  God,  ye  hold  the 
tradition  of  men,  the  baptisms  of  pots  and  of  cups  ;  and 
many  other  things  ye  do  like  to  these. 

9.  And  He  said  to  them :  WelP"  do  ye  make  void  the 
commandment  of  God,  that  ye  may  keep  your  own  tra- 
dition. 


*  The  Jews  generally,  excepting  the  Sadducees,  who  disregarded  this 
traditional  observance. 

^  The  Greek  term,  Ttvyfiij,  signifies  the  clenched  fist.  Erasmus  con- 
jectures that  the  ancient  reading  was  Ttvxvij.  The  Syriac  version  renders 
it  diligently. 

'  The  term  denotes  tenacity  of  observance. 

*  It  may  be  taken  for  any  public  place,  or  for  the  street. 

^  Some  contend  that  they  used  the  bath  on  this  occasion  :  but  others 
believe  that  they  only  plunged  their  hand  into  water. 

°  Couches. 

■"  G.  P.  "  Then."  Fritzsche  and  Lachmann  adopt  the  conjunction 
used  in  the  Vulgate,  which  is  conformable  to  three  of  the  chief  manu- 
scripts, and  to  the  Coptic  and  other  versions. 

*  G.  P.  "  Unwashen."  Griesbach  and  Schott  prefer  the  Vulgate 
reading,  on  the  authority  of  two  of  the  chief  manuscripts,  and  of  versions. 

'  Isai.  xxix.    13. 

'"  G.  Ktt^wj.     It  is  said  ironically^ 


ST.    MARK. 


249 


10.  For  Moses  said:  "  Honor  thy  father'  and  mother  ;" 
and  "  He  that  shall  curse  father,'-^  or  mother,  let  him  die 
the  death." 

11.  But  ye  say:  If  a  man  shall  say  to  his  father,  or 
mother,  Corban  (which  is  a  gift^)  whatsoever  is  from  me, 
shall  profit  thee  :* 

12.  And  farther  ye  suffer  him  not  to  do  any  thing  for 
his  father  or  mother,^ 

13.  Making  void  the  word  of  God  by  your  own  tradition, 
which  ye  have  delivered.^  And  many  other  such  like 
things  ye  do. 

14.  And  calling  again""  the  multitude  to  Him,  He  said 
to  them  :  Hear  Me  all  ye,  and  understand. 

15.  There  is  nothing  from  without  a  man  that  entering 
into  him,  can  defile  him  :  but  the  things  which  come  from 
a  man,^  those  are  they  that  defile  a  man. 

16.  If  any  man  hath  ears  to  hear,  let  him  hear. 

17.  And  when  He  was  come  into  the  house  from  the 
multitude,  His  disciples  asked  Him^  the  parable. 

*  Exod.  XX.  12.     Deut.  v.  16.     Ephes.  vi.  2 

*  Exod.  xxi    17.     Levit.  xx.'9.     Prov.  xx.  20. 

'  The  evangelist  takes  care  to  explain  the  force  of  the  Hebrew  term 
to  his  readers. 

*  See  Matt.  xv.  5.  In  addition  to  what  I  have  there  said,  I 
may  subjoin  the  explication  of  St.  Jerom :  "  You  compel,  he  says, 
children  to  say  to  their  parents  :  '  whatever  gift  I  intended  to  make  to 
God,  I  am  spending  in  maintaining  thee  :  and  it  is  profitable  to  thee, 
father  or  mother ; '  that  they  fearing  to  take  what  they  see  is  devoted  to 
God,  may  rather  live  in  poverty  than  partake  of  things  consecrated." 

*  They  actually  prevented  the  discharge  of  natural  duty,  by  teaching 
the  son  that  whatever  he  had  resolved  to  devote  to  holy  purposes,  could 
not  be  touched,  even  for  the  relief  of  the  parent. 

'  One  to  another,  and  taught. 

''  Matt.  XV.  10.  G.  P.  "  all."  Three  of  the  chief  manuscripts  and 
several  versions  have  the  Vulgate  reading. 

*  G.  P.  "  out  of  him."  The  Vatican,  Cambridge,  and  another  uncial 
manuscripts,  as  also  the  Gothic  and  Coptic  versions,  agree  with  theVulgate. 

'  G.  P.  "  concerning."  Schott,  Fritzsche  and  Lachmann  retain  the 
Vulgate  reading  as  the^ore  difficult,  and  supported  by  three  of  the  chief 
manuscripts.  The  ap<i»6tles  asked  him  to  explain  the  meaning  of  the 
parable. 


250 


THE    FOUR    GOSPELS. 


18.  And  He  saith  to  them  :  So  are  ye  also  without  un- 
derstanding ?  Understand  ye  not  that  every  thing  from 
without,  entering  into  a  man,  cannot  defile  him : 

19.  Because  it  entereth  not  into  his  heart,  but  goeth  into 
the  stomach,  and  going  out  into  the  sink,  purging^  all 
meats  ? 

20.  But  He  said,  that  the  things  which  come  out  from  a 
man,  they  defile  a  man. 

21.  For  from  within,^  out  of  the  heart  of  men,  proceed 
evil  thoughts,  adulteries,  fornications,  murders, 

22.  Thefts,  covetousness,  wickedness,  deceit,  lascivious- 
ness,  an  evil  eye,^  blasphemy,  pride,  foolishness. 

23.  All  these  evil  things  come  from  within,  and  defile  a 
man. 

24.  And  rising  from  thence  He  went  into  the  borders  of 
Tyre  and  Sidon  :*  and  entering  into  a  house,  He  would 
that  no  man  should  know  it,*  and  He  could  not  be  hid. 

25.  For  a  woman  whose  daughter  had  an  unclean  spirit, 
as  soon  as  she  heard  of  Him,  came  in,  and  fell  down  at 
His  feet. 

26.  For  the  woman  was  a  gentile,^  a  native  of  Syro-phe- 
nicia.'  And  she  besought  Him  to  cast  forth  the  devil  out 
of  her  daughter. 

27.  But  He  said  to  her  :  Suffer  first  the  children  to  be 
satisfied :  for  it  is  not  good  to  take  the  bread  of  the  chil- 
dren, and  cast  it  to  the  dogs. 

'  The  construction  of  this  sentence  is  difficult.  The  meaning  seems 
to  be  that  all  material  defilement  of  food  is  provided  for  by  the  natural 
process  of  excretion,  and  that  it  cannot  affect  the  heart  or  soul. 

*  Gen.  iv.  5. 
'  Envy. 

*  Matt.  XV.  21. 

Our  Lord  acted  as  if  desirous  of  secrecy.  Had  he  effectually  vpilled 
to  be  concealed,  He  could  doubtless  have  escaped  notice. 

The  Greek  term  means  Grecian,  but  it  was  used  by  the  Jews  of  the 
gentiles  generally. 

In  Matthew  she  is  called  a  Chananean,  being  descended  from  the 
ancient  inhabitants  of  Chanaan. 


ST.     MARK.  251 

28.  But  she  answered  and  said  to  Him :  Yea,  Lord  ;  for 
the  whelps  also  eat,  under  the  table,  of  the  crumbs  of  the 
children. 

29.  And  He  said  to  her  :  For  this  saying^  go  thjr  way  : 
the  devil  is  gone  out  of  thy  daughter. 

30.  And  when  she  was  come  into  her  house,  she  found 
the  girl  lying  upon  the  bed,  and*  that  the  devil  was  de- 
parted.^ 

31.  And  again  going  out  of  the  borders  of  Tyre,  He  came 
by  Sidon^  to  the  sea  of  Galilee,  through  the  midst  of  the 
coasts  of  Decapolis. 

32.  And  they  bring  to  Him  one  deaf  and  dumb  ;*  and 
they  besought  Him  that  He  would  lay  His  hand  upon  him.. 

33.  And  taking  him  from  the  multitude  apart,  He  put  His 
fingers  into  his  ears,  and  spitting,  He  touched  his  tongue;; 

34.  And  looking  up  to  heaven,  He  groaned,^  and  said  to< 
him  :  Ephpheta  ;  which  is.  Be  thou  opened. 

S5.  And  immediately  his  ears  were  opened,  and  the 
string  of  his  tongue  was  loosed,  and  he  spake  right. 

36.  And  He  charged  them  that  they  should  tell  no  man. 
But  the  more  He  charged  them,  so  much  the  more  a  great 
deal  did  they  publish  it.^ 

'  Not  for  the  smartness  of  the  repartee,  but  far  the  strength  of  her 
faith,  and  for  her  perseverance  and  humility. 

^  The  order  is  inverted  in  the  common  Greelc 

^  G.  P.  "  Departing  from  the  coasts  of  Tyre  and  Sidon."  Fritzsche, 
Lachmann  and  Schott  adopt  the  Vulgate  reading,  which  is  conformable 
to  three  of  the  chief  manuscripts,  and  to  many  versions.  It  does  not 
appear  that  our  Lord  vrent  into  either  city,,  although  He  was-  on  the 
borders  of  the  territory  attached  to  them. 

*  Matt.  ix.  32.  G.  |HoytXa^oj.  P.  "had  an  impediment  in  his  speech." 
His  dumbness  may  have  been  a  consequence  of  his  deafness.  However, 
it  is  afterwards  said,  that  the  string  of  his  tongue  was  loosed :  so  that  he 
appears  to  have  been  tongue-tied,  a  stammerer. — The  impediment  being 
removed,  he  spoke  correctly. 

*  These  acts  were  significant,  and  calculated  to  exercise  th&  humility 
of  the  applicant  for  relief. 

°  Not  in  opposition  to  His  commands,  but  from  an  impulse  of  grati- 
tude and  admiration,  which  they  could  not  repress. 


252  THR    FOUR    GOSPKLS. 

37.  And  so  much  the  more  did  they  wonder,  saying :  He 
hath  done  all  things  well ;  He  hath  made  both  the  deaf  to 
hear  and  the  dumb  to  speak. 


CHAPTER  Vin. 

Christ  feeds  four  thousand.     He  gives  sight  to  a  blind  man. 
He  foretells  His  passion. 

1.  In  those  days  again,^  when  there  was  a  great  multi- 
tude, and  they  had  nothing  to  eat,^  calling  the^  disciples 
together,  He  saith  to  them  : 

2.  I  have  compassion  on  the  multitude,  for  behold  they 
have  now  been  with  Me*  three  days,  and  they  have  no- 
thing to  eat. 

3.  And  if  I  shall  send  them  away  fasting^  to  their  home, 
they  will  faint  on  the  way,  for  some  of  them  have  come 
from  afar. 

4.  And  His  disciples  answered  Him :  Whence  can  any 
one  satisfy®  them  with  bread  here  in  the  wilderness  ? 

5.  And  he  asked  them :  How  many  loaves  have  ye  ? 
They  said  seven. 

6.  And  taking  the  seven  loaves,  giving  thanks  He  broke, 
and  gave  to  His  disciples  to  set  before  them,  and  they  set 
them  before  the  people. 

'  Matt.  XV.  .32.  G.  P.  Omit  "again."  Five  uncial  manuscripts  and 
many  versions  have  this  adverb,  which  is  familiar  to  St.  Mark. 

*  G.  P.  "  Jesus."  The  name  is  omitted  in  the  chief  manuscripts  and 
versions  and  is  cancelled  by  Griesbach  and  Schott. 

^  G.  P.  "  His."  The  pronoun  is  vs^anting  in  two  good  manuscripts 
and  in  many  versions. 

■*  They  wait  upon  Me. 

°  It  does  not  imply  that  they  had  been  entirely  without  food  during 
the  whole  three  days.     Their  provisions  were  now  exhausted. 

®  The  Greek  term  is  originally  applied  to  the  pasturage  of  cattle. 
When  followed  by  a  genitive  case,  as  in  the  text,  it  signifies  to  satiate. 
I  have  adopted  the  term  used  in  the  Protestant  version  instead  of  "  fill," 
■of  the  Rheimish  translators. 


ST.    MARK.  253 

7.  And  they  had  a  few  little  fishes  ;  and  He  blessed 
them,  and  commanded  them}  to  be  set  before  them. 

8.  And^  they  ate  and  were  satisfied,  and  they  took  up 
the  fragments  which  remained,  seven  baskets  full. 

9.  And  they  that  had  eaten  were  about  four  thousand  : 
and  He  sent  them  away. 

10.  And  immediately  going  up  into  a  ship,  with  His  dis- 
ciples. He  came  into  the  country  of  Dalmanutha. 

11.  And  the  Pharisees  came  forth,  and  began  to  question 
with  Him,''  asking  Him  a  sign  from  Heaven,  tempting 
Him. 

12.  And  sighing  deeply  in  spirit.*  He  saith :  Why  doth 
this  race  seek'^  a  sign  1  Verily  I  say  to  you,  If®  a  sign 
shall  be  given  to  this  race. 

13.  And  leaving  them.  He  went  up  again  into  the  ship, 
and  passed  to  the  other  side  of  the  water. 

14.  And  they  forgot  to  take  bread  {'  and  they  had  but 
one  loaf  with  them  in  the  ship. 

15.  And  He  charged  them,  saying  :  Take  heed  and^  be- 

*  G.  P  "  them  also."  These  words  are  suspected  by  Schott  to  be  an 
interpolation ;  they  are  wanting  in  several  manuscripts  and  versions. 
The  English  version  requires  the  pronoun  to  be  used  twice,  although  in 
the  Latin  and  Greek  it  is  expressed  in  neither  case. 

"  G.  «£.  P.  "  So."  The  Vulgate  reading  is  found  in  four  of  the 
chief  manuscripts,  and  in  several  versions. 

'  Matt.  xvi.  1.     Luke  xi.  54.     "To  wrangle."     A  Catholic. 

*  This  expresses  the  intenseness  of  His  feelings. 

*  G.  P.  "  seek  after."  Schott  prefers  the  simpler  form  of  the  Greek 
verb,  which  is  found  in  four  of  the  chief  manuscripts,  and  in  several 
versions. 

°  This  is  equivalent  to  a  negation.  In  oaths  and  imprecations  it  had 
that  force,  the  invocation  of  divine  vengeance  being  implied,  if  the  truth 
were  not  stated.  Our  Lord  used  it  in  connexion  with  His  solemn  asse- 
veration. He  gave  them  a  sign  of  an  opposite  kind  from  that  which 
they  sought — one  taken  from  the  bowels  of  the  earth — the  resurrection 
of  His  body. 

'  Matt.  xvi.  5. 

*  G.  P.  The  conjunction  is  omitted,  but  it  should  be  inserted  as 
Schott  thinks,  in  accordance  with  a  Parisian  manuscript,  and  some  ver- 
sions.    The  double  warning  serves  for  greater  emphasis  and  solemnity. 


^54  THE    FOUR    GOSPELS. 

ware  of  the  leaven  of  the  Pharisees,  and  of  the  leaven  of 
Herod. ^ 

16.  And  they  reasoned^  among  themselves,  saying:' 
Because  we  have  no  bread. 

17.  Which  Jesus  knowing,  saith  to  them:  Why  do  ye 
reason,^  because  ye  have  no  bread  ?  Do  ye  not  yet 
know,  nor  understand  ?    Have  ye  still  your  heart  blinded  ? 

18.  Having  eyes,  see  ye  not  ?  and  having  ears,  hear 
ye  not  ?  do  ye  not  remember  ? 

19.  When  1  broke  the  five  loaves  among  five  thousand,^ 
how  many  baskets  full  of  fragments  took  ye  up?  They 
say  to  Him  :  Twelve. 

20.  When  also  the  seven  loaves  among  four  thousand, 
how  many  baskets  of  fragments  took  ye  up  ?  And  they 
say  to  Him :  Seven. 

21.  And  He  said  to  them  :  How  do  ye  not  yet  under- 
stand 1^ 

22.  And  they  come'  to  Bethsaida  ;  and  they  bring  to  Him 
a  blind  man,  and  they  besought  Him  to  touch  him. 

23.  And  taking  the  blind  man  by  the  hand,  He  led  him 
out  of  the  town,®  and  spitting  upon  his  eyes,^  laying  His 
hands  on  him,  He  asked  him  if  he  saw  any  thing. 

'  St.  Matthew  makes  mention  of  the  leaven  of  the  Sadducees,  without 
naming  Herod.  Probably  this  prince  favored  their  errors.  His  guile 
and  duplicity  were  also  to  be  guarded  against. 

'  The  Greek  term  means  rather  :  "  they  disputed,"  but  it  is  used  also 
for  reasoning  or  thinking. 

'  There  is  an  ellipsis  of  some  words.     "  He  thus  warns  us,"  &c. 

*  A  similar  ellipsis  occurs  here  :  "  as  if  I  thus  spoke." 

'  Supra  vi.  41.     John  vi.  11. 

'  Having  been  witnesses  of  these  miracles,  they  should  have  under- 
stood that  their  neglecting  to  provide  bread  could  not  have  given  occa- 
sion to  His  warning. 

'  G.  P.  "  he  cometh."  The  plural  form  is  found  in  four  of  the  chief 
manuscripts,  and  in  the  versions  generally.  Griesbach  and  Schott 
adopt  it. 

'  The  motive  seems  to  have  been  to  avoid  too  great  notoriety. 

'  This  sufficiently  indicates  that  humility  must  prepare  us  for  divine 
favors.     We  must  cheerfully  accept  humiliation. 


ST.    MARK,  255 

24.  And  looking  up/  he  said  :  I  see  men  as  it  were  trees, 
walking  about.^ 

25.  After  that  again  He  laid  His  hands  upon  his  eyes,^ 
and  he  began*  to  see,  and  he  was  restored,  so  that  he  saw 
all  things'^  clearly. 

26.  And  He  sent  him  into  his  house,  saying :  Go  into 
thy  house,  and  if  thou  enter  into  the  town,  tell  nobody. 

27.  And  Jesus  went  out,  and  His  disciples,  into  the  towns 
of  Caesarea-Philippi  f  and  on  the  way  He  asked  His  disci- 
ples, saying  to  them :  Who  do  men  say  that  I  am  V 

28.  They  answered  Him,  saying :  John  the  Baptist ;  but 
some  Elias,  and  others^  as  one  of  the  prophets. 

29.  Then^  He  saith  to  them :  But  who  do  ye  say  that 
I  am  ?  Peter  answering  said  to  Him  :  Thou  art  the  Christ.^'' 

30.  And  He  strictly  charged  them,  that  they  should  not 
tell  any  man  of  Him. 

31.  And  He  began  to  teach  them,  that  the  Son  of  man 
must  suffer  many  things,  and  be  rejected  by  the  ancients, 


'  The  Greek  term  implies  that  he  looked  again.  He  does  not  appear 
to  have  been  born  blind,  since  he  had  the  ideas  of  the  height  of  men  and 
trees  sufficiently  distinct. 

'^  The  men  as  seen  by  him  resembled  trees  in  height,  but  were  distin- 
guished by  their  walking. 

^  The  mere  act  of  the  will  of  Christ  was  sufficient  for  the  perfect 
restoration  of  the  man  to  sight :  but  He  was  pleased  to  perform  the 
miracle  gradually,  probably  with  a  view  to  exhibit  a  striking  image  of 
the  degrees  by  which  we  pass  from  darkness  to  the  full  light  of  religion. 

*  The  text  has:  "made  him  see."  He  had  already  begun  to  see  * 
but  now  he  began  to  see  distinctly. 

*  Cartav-faf.  P.  "  every  man."  Four  of  the  chief  manuscripts,  and  the 
versions  generally,  have  the  neuter,  which  Lachmann,  Fritzsche  and 
Schott  adopt. 

*  Matt.  xvi.  15. 
'  Luke  ix.  18. 

*  This  particle  is  not  in  the  text. 

*  G.  P.  "  And." 

^°  Grotius  ascribes  the  silence  of  St.  Mark  concerning  the  splendid  pro- 
mise made  to  St.  Peter  on  this  occasion,  to  the  modesty  of  the  apostle 
who  would  not  allow  his  disciple  to  record  it. 


256  THE  FOUR  GOSPELS. 

and  by  the  high-priests,   and  the  scribes,,  and   be  put  to 
death ;  and  after  three  days  rise  again. 

32.  And  He  spake  the  word^  openly.  And  Peter  taking 
Him  aside,2  began  to  rebuke  Him.^ 

33.  But  He  turning  about  and  seeing  His  disciples, 
threatened*  Peter,  saying :  Go  after  Me,  Satan,  because 
thou  dost  not  relish  the  things  that  are  of  God,  but  that 
are  of  men^ 

34.  And  calling  the  multitude  together  with  His  disci- 
ples. He  said  to  them :  If  any  man^  will  follow  after  Me,^ 
let  him  deny  himself,  and  take  up  his  cross,  and  follow  Me. 

35.  For  whosoever  will  save  his  life  shall  lose  it,  and 
whosoever  shall  lose  his  life  for  the  sake  of  Me  and  of  the 
gospel,'  shall  save  it. 

36.  For  what  shall  it  profit  a  man,  if  he  gain  the  whole 
world,  and  suffer  the  loss  of  his  soul  ? 

37.  Or  what  shall  a  man  give  in  exchange  for  his  soul  ? 

38.  For  he  that  shall  be  ashamed  of  Me  and  of  My 
words  in  this  adulterous  and  sinful  generation,  the  Son  of 
man  also  will  be  ashamed  of  him,^  when  He  shall  come 
in  the  glory  of  His  Father  with  the  holy  angels. 


'  The  matter. 

"  The  verb  here  implies  the  taking  apart. 

*  To  remonstrate  with  Him,  doubtless  affectionately  and  reverently. 

*  Our  Lord  used  strong  language  to  render  Peter  fully  sensible  how 
inopportune  was  his  remonstrance,  which  interfered  with  the  divine 
counsels.  The  verb  is  the  same  as  that  used  when  speaking  of  Peter's 
remonstrance. 

'  Matt.  X.  38;  xvi.  24.  Luke  ix.  23;  xiv.  27.  G.  P.  "Whosoever." 
The  Vulgate  reading  is  found  in  three  of  the  chief  manuscripts  and  in 
some  versions.     Schott  prefers  the  received  text. 

°  G.  P.  "  come  after."  Very  many  manuscripts  and  versions  have 
the  Vulgate  reading,  which  Schott  adopts. 

'  Luke  xvii.  33.  John  xii.  25.  G.  P.  "  The  same."  Griesbach  has 
expunged  this  from  the  received  text.  It  is  not  found  in  many  excellent 
manuscripts  and  versions. 

*  Christ  will  not  own  as  His  disciple  whosoever  has  denied  Him,  or 
His  doctrine,  through  human  respect,  or  fear.  Matt.  x.  33.  Luke  ix.  26  ; 
xii.  9. 


ST.    MARK.  257 

39.  And  He  said  to  them :  Verily  I  say  to  you,  that  there 
are  some  of  them  that  stand  here,  who  shall  not  taste  death 
till  they  see  the  kingdom  of  God  coming  in  power.' 


CHAPTER  IX. 

Christ  is  transfigured.     He  casts  out  the  dumb  spirit.     He 
teaches  humility,  and  to  avoid  scandal. 

1.  And  after  six  days^  Jesus  taketh  with  Him  Peter  and 
James  and  John,  and  leadeth  them  up  to  a  high  moun- 
tain apart  by  themselves,  and  He  was  transfigured  before 
them. 

2.  And  His  garments  became  shining  and  exceeding 
white,  as  snow,  so  as  no  fuller  upon  earth  can  make  white. 

3.  And  there  appeared  to  them  Elias  with  Moses ;  and 
they  were  talking  with  Jesus. 

4.  And  Peter  answering,  said  to  Jesus  :  Rabbi,  it  is  good 
for  us  to  be  here  ;  and  let  us  make  three  tabernacles,  one 
for  thee,  and  one  for  Moses,  and  one  for  Elias. 

h.  For  he  knew  not  what  he  said,^  for  they  were  struck 
with  fear. 

6.  And  there  was  a  cloud  overshadowing  them,  and  a 
voice  came  out  of  the  cloud,  saying  :  This  is  my  most  be- 
loved Son  :*  hear  ye  Him. 

7.  And  immediately  looking  about,  they  saw  no  more 
any  one,  but  Jesus  only  with  them. 

8.  And  as  they  came  down  from  the  mountain,^  He 
charged  them  not  to  tell  any  man  what  things  they  had 

'  This  is  understood  of  the  transfiguration,  which  is  about  to  be  related. 
Matt.  xvi.  28.     Luke  ix.  27.  ■,  ' 

^  Matt.  xvii.  1.    Luke  ix.  28. 

^  He  was  transported  out  of  himself. 

*  Lit.  "My  Son,  the  beloved."  St.  Matthew  and  St.  Luke  add  :  "in 
whom  I  am  well  pleased."    This  is  implied  in  the  term  "beloved." 

"  Matt.  xvii.  9. 

17 


258  THE  FOUR  GOSPELS. 

seen,  till  the  Son  of  man  shall  be  risen   again  from  the 
dead. 

9.  And  they  kept  the  word  to  themselves  ;i  questioning 
together  what  that  should  mean :  when  He  shall  be  risen 
from  the  dead.^ 

10.  And  they  asked  Him  saying  :  Why  then^  do  the 
Pharisees  and  scribes  say  that  Elias  must  come  first? 

11.  He  answering  said  to  them:  Elias.  when  he  shall 
come  first,  shall  restore  all  things  ;  and  how*  it  is  written 
of  the  Son  of  man,  that  He  must  suffer  many  things,  and 
be  despised. 

12.  But  I  say  to  you,  that  Elias  also  is  come,  (and  they 
have  done  to  him  whatsoever  they  would,)  as  it  is  written 
of  him. 

13.  And  coming  to  His  disciples,  He  saw  a  great  multi- 
tude about  them,  and  the  scribes  disputing  with  them. 

14.  And  presently  all  the  crowd  seeing  Jesus,  was  as- 
tonished and  struck  with  fear  •J'  and  running  to  Him,  they 
saluted  Him. 

15.  And  He  asked  them  ;^  What  do  ye  question  about 
among  you?'' 

'  They  observed  the  secrecy  which  He  enjoined,  and  they  pondered 
on  what  He  had  said  concerning  His  resurrection. 

*  G.  P.  "  what  the  rising  from  the  dead  should  mean."  The  Cam- 
bridge manuscript  as  also  the  Syriac  and  Persian  versions  have  the  Vul- 
gate reading. 

'  Mai.  iv.  5. 

"*  He  proceeded  to  explain  the  prophecies  of  His  sufferings.  Isai  liii. 
3.  4.  The  sentence  is  elliptical.  "A  Catholic  "  supposes  that  the  latter 
part  of  the  sentence  has  been  transposed  :  but  this  cannot  be  easily  ad- 
mitted without  some  manuscript  to  prove  it. 

^  There  is  but  one  verb  ia  the  original.  It  expresses  astonishment 
accompanied  with  reverential  fear.  Something  of  the  glory  of  His  trans- 
figuration may  have  been  manifest  in  His  countenance,  like  Moses 
descending  from  the  mountain.  The  singular  number  is  used  in  the  first 
part  of  this  verse  in  the  Greek  and  Vulgate,  and  is  judged  by  Griesbach 
and  Schott  to  be  the  true  reading. 

°  G.  P.  "the  scribes."  Three  of  the  best  manuscripts  and  several 
versions  have  the  pronoun,  which  is  adopted  by  Griesbach  and  Schott. 

'  G.  P.  "with  them."  Schott,  in  his  Latin  translation  of  the  text, 
adopts  the  Vulgate  version  of  the  last  words. 


ST.    MARK.  259 

16.  And  one  of  the  multitude^  answering,  said:  Master, 
I  have  brought  to  Thee  my  son,  having  a  dumb  spirit, 

17.  Who,  wheresoever  he  taketh  him,  dasheth  him,  and 
he  foameth,  and  gnasheth  with  the  teeth,  and  pineth 
away  :^  and  I  spake  to  Thy  disciples  to  cast  him  out,  and 
they  could  not. 

18.  He  answering  them^  said:  O  unbelieving  race,  how 
long  shall  I  be  with  you?  how  long  shall  I  suffer  you? 
Bring  him  to  Me. 

19.  And  they  brought  him.  And  when  He  had  seen 
him,  immediately  the  spirit  troubled*  him ;  and  being 
thrown  down  upon  the  ground,  he  rolled  about  foaming. 

20.  And  He  asked  his  father :  How  long  time  is  it  that 
this  happened  to  him  ?^    But  he  said :    From  his  infancy. 

21.  And  oftentimes  hath  he  cast  him  into  the  fire,  and 
into  waters,  to  destroy  him.  But  if  Thou  canst  do  any 
thing,^  help  us,  having  compassion  on  us. 

22.  And  Jesus  saith  to  him  :^  If  thou  canst  believe,  all 
things  are  possible  to  him  that  believeth.^ 

23.  And  immediately  the  father  of  the  boy  crying  out, 
with  tears  said  :  I  do  believe,  Lord  :  help  my  unbelief. 

24.  And  when  Jesus  saw  the  multitude  running  together, 


'  Luke  ix.  38. 

"^  These  are  tokens  of  epilepsy.  In  this  case  the  demoniac  possession 
was  attended  with  the  same  symptoms. 

'  G.  P.  "him."  Four  of  the  chief  manuscripts  and  the  versions  gene- 
rally have  the  plural. 

*  G.  P.  "tare."  Erasmus  conjectures  that  the  Vulgate  reading  is 
correct. 

*  This  question  was  put  by  our  Lord  that  all  might  know  the  long  con- 
tinuance of  the  affliction. 

'  This  mode  of  expression  does  not  necessarily  imply  doubt.  It  may  be 
taken  as  equivalent  to  :  Help  us  with  all  thy  power.  However,  it  is  pro- 
bable that  the  man  had  but  a  vague  idea  of  the  power  of  Christ,  since  our 
Lord  took  occasion  to  excite  his  faith. 

'  To.  The  Greek  article  here  stands  alone,  but  it  is  very  emphatic, 
although  not  easily  translated.  It  means  that  this  is  required  for  the  cure, 
namely  to  believe. 

*  With  due  dependence  on  the  divine  counsels. 


260 


THE  FOUR  GOSPELS. 


He  threatened  the  unclean  spirit,  saying  to  him:  Deaf  and 
dumb  spirit,  I  command  thee,  go  out  of  him  :  and  enter  not 
any  more  into  him.^ 

25.  And  crying  out,  and  greatly  tearing  him,  he  went 
out  of  him,  and  he  became  as  dead,  so  that  many  said :  He 
is  dead.2 

26.  But  Jesus  taking  him  by  the  hand,  lifted  him  up  ; 
and  he  arose. 

27.  And  when  He  was  come  into  the  house.  His  disciples 
secretly  asked  him  :  Why  could  not  we  cast  him  out  ? 

28.  And  He  said  to  them :  This  kind  can  go  out  by  no- 
thing, but  by  prayer  and  fasting.^ 

29.  And  departing  thence  they  passed  through  Galilee, 
and  He  would  not  that  any  man  should  know  it. 

30.  And  He  taught*  His  disciples,  and  said  to  them  :  The 
Son  of  man  shall  be  delivered^  into  the  hands  of  men,  and 
they  will  kill  Him,  and  after  He  is  killed.  He  will  rise 
again  the  third  day. 

31.  But  they  understood  not  the  word  :^  and  they  were 
afraid  to  ask  Him. 

32.  And  they  came  to  Capharnaum.  And  when  they 
were  in  the  house,  He  asked  them :  What  did  ye  treat  of 
in  the  way  V 

33.  But  they  held  their  peace,  for  in  the  way  they  had  dis- 
puted among  themselves,  which  ol'  them  was  the  greatest.* 


'  This  was  a  special  evidence  of  goodness,  to  prevent  the  return  of 
the  affliction. 

^  This  last  effort  of  the  enemy  shows  his  malignity,  as  well  as  his  re- 
luctance to  yield  the  souls  of  which  he  has  once  got  possession. 

^  Extraordinary  efforts  are  necessary  to  dislodge  a  powerful  enemy. 

^  Matt.  xvii.  21.    Luke  ix.  22.  44. 

^  The  text  is  in  the  present  tense.    The  Vulgate  interpreter  gives  it 
in  the  future,  because  such  is  its  meaning. 

*  Although  the  language  was  plain,  the  announcement  was  so  strange 
that  they  could  not  understand  it. 

By  this  question  He  intimated  His  knowledge  of  their  secret  con- 
versations. 

Matt,  xviii.  1.    Luke  ix.  46.    Whilst  He  foretold  His  sufferings  and 


ST.    MARK.  261 

34.  And  sitting  down  He  called  the  twelve,  and  saith  to 
them :  If  any  man  desire  to  be  first,  he  shall  be  the  last  of 
all,  and  the  servant^  of  all. 

35.  And  taking  a  child,  He  set  him  in  the  midst  of 
them:  whom  when  He  had  taken  in  His  arms,  He  saith  to 
them : 

36.  "Whosoever  shall  receive  one  such  child  as  this  in  My 
name,  receiveth  me :  and  whosoever  shall  receive  Me,  re- 
ceiveth  not  Me,  but  Him  that  sent  Me. 

37.  John  answered^  Him,  saying :  Master,  we  saw  one 
who  foUoweth  not  us,  casting  out  devils  in  Thy  name,  and 
we  forbade  him.^ 

38.  But  Jesus  said :  Do  not  forbid  him.  For  there  is  no 
man*  that  doth  a  miracle  in  My  name,  and  can  soon  speak 
ill  of  Me. 

39.  For  he  that  is  not  against  you,  is  for  you.* 

40.  For  whosoever  shall  give  to  you  to  drink  a  cup  of 
water  in  My  name,  because  ye  belong  to  Christ  :^  Verily 
I  say  to  you,  he  shall  not  lose  his  reward. 

41.  And  whosoever  shall  scandalize''  one  of  these  little 
ones  that  believe  in  Me,  it  were  better  for  him  that  a  mill- 
stone were  hung  round  his  neck,  and  he  were  cast  into 
the  sea. 


death,  they  indulged  a  vain  spirit  of  rivalry.  Lit.  "  who  greater  ?  "  P. 
"who  should  be  the  greatest  V 

'  Literally  :  "  the  deacon  ;  "  a  butler,  or  steward. 

^  Luke  ix.  49.   Addressed. 

^  G.  P.  "because  he  foUoweth  us  not."  This  addition  is  rejected  by 
Erasmus,  and  by  Schott. 

*  1  Cor.  xii.  3. 

^  G.  P.  "  He  that  is  not  against  us,  is  on  our  part."  "  But  in  a  great 
number  of  manuscripts,  some  of  them  of  note,  in  several  editions,  in  the 
Vulgate,  both  the  Syriac  versions,  the  Saxon  and  the  Gothic,  the  reading 
is  viiLuv  in  both  places,  which  is  also  preferred  by  Grotius,  Mill,  and  Wet- 
Btein."     Campbell. 

*  Matt.  X.  42.     Our  Lord  here  speaks  of  Himself  in  the  third  person. 
'  Cause  to  sin.    Mark  xviii.  6.    Luke  xviL  2. 


262  THE   FOUR  GOSPELS. 

42.  And  if  thy  hand  scandali  e  thee,^  cut  it  off:  it  is 
better  for  thee  to  enter  into  life  maimed,  than  having  two 
hands  to  go  into  hell,  into  unquenchable  fire  : 

43.  Where  their  worm  dieth  not,  and  the  fire  is  not  ex- 
tinguished. 

44.  And  if  thy  foot  scandalize  thee,  cut  it  off:  it  is 
better  for  thee  to  enter,  lame,  into  life  everlasting,  than 
having  two  feet,  to  be  cast  into  the  hell  of  unquench- 
able fire  : 

45.  Where  their  worm  dieth  not,  and  the  fire  is  not  ex- 
tinguished. 

46.  And  if  thy  eye  scandalize  thee,  pluck  it  out :  it  is 
better  for  thee  with  one  eye  to  enter  into  the  kingdom  of 
God,  than  having  two  eyes  to  be  cast  into  the  hell  of  fire  : 

47.  Where  their  worm  dieth  not,  and  the  fire  is  not  ex- 
tinguished.^ 

48.  For  every  one  shall  be  salted  with  fire  :^  and  every 
victim  shall  be  salted  with  salt.* 

49.  Salt  is  good  :^  but  if  the  salt  become  unsavory, 
wherewith  will  ye  season  it?^  Have  salt  in  you,''  and 
have  peace  among  you. 


*  Matt.  V.  30;  xviii.  8. 

*  Isai  Ixvi.  24. 

*  The  fire  is  to  be  conservative  like  salt  It  is  to  bum  without  con- 
suming. 

*  As  the  victims  were  salted  under  the  ancient  dispensation.  Lev.  ii 
13.   so  are  the  reprobate  to  be  penetrated  •with.  fire. 

^  From  the  mention  of  salt  used  in  seasoning  the  victims,  Christ 
passes  to  commend  vi^isdom  of  which  it  was  the  symbol.  Matt.  v.  13. 
Luke  xiv.  34. 

°  If  those  who  should  impart  wisdom  to  others — if  they  who  are  the 
salt  of  the  earth — lose  their  savour,  with  what  can  the  people  be 
seasoned. 

'  Have  wisdom  in  you. 


ST.    MARK.  263 


CHAPTER  X. 


Marriage  is  not  to  he  dissolved.  The  danger  of  riches.  The 
ambition  of  the  sons  of  Zebedee.  A  blind  man  is  restored 
to  his  sight. 

1.  And  rising  up  from  thence,^  He  cometh  into  the  bor- 
ders of  Judea,  beyond  the  Jordan  :  and  the  multitudes  flock 
to  Him  again.  And  as  He  was  accustomed,  He  taught 
them  again. 

2.  And  Pharisees  coming  to  Him,  asked  Him  :  Is  it  law- 
ful for  a  man  to  put  away  his  wife  1   tempting  Him.^ 

3.  But  He  answering,  saith  to  them :  What  did  Moses 
command  you  ? 

4.  They  said :  Moses^  permitted  to  write  a  bill  of  di- 
vorce, and  to  put*  away. 

5.  To  whom  Jesus  answering,  said :  Because  of  your 
hardness  of  heart  He  wrote  you  that  precept. 

6.  But  from  the  beginning  of  the  creation,^  God  made 
them  male  and  female. 

7.  For  this  cause^  a  man  shall  leave  his  father  and  mo- 
ther, and  shall  cleave  to  his  wife. 

8.  And  they  two  shall  be  in  one  flesh.'  Therefore  now 
they  are  not  two,  but  one  flesh. 

9.  What  therefore  God  hath  joined  together,  let  not  man 
put  asunder. 

10.  And  in  the  house  again  His  disciples  asked  Him  con- 
cerning the  same  thing. 

*  Matt.  xix.  1. 

^  These  words  mark  the  motive  of  the  inquiry.  It  was  not  in  order 
to  be  enlightened ;  but  in  the  hope  of  embarrassing  our  Lord,  and  finding 
a  pretext  for  accusing  Him. 

'  Deut.  xxiv.  1. 

*  Her. 

*  Gen.  i.  27. 

*  Gen.  ii.  24.    Matt.  xix.  5.    1  Cor.  7.  10.    Ephes.  v.  31. 
">  I  Cor  vi.  16. 


264  THE  FOUR  GOSPELS. 

11.  And  He  saith  to  them  :  Whosoever  shall  put  away 
his  wife,  and  marry  another,  committeth  adultery  upon 
her.^ 

12.  And  if  the  wife  shall  put  away  her  husband,^  and  be 
married  to  another,  she  committeth  adultery. 

13.  And  they  brought  to  Him  young  children,  that  He 
might  touch  them.  And  the  disciples  rebuked  those  that 
brought  them. 

14.  But  when  Jesus  saw  it,  He  was  much  displeased, 
and  saith  to  them  :  Suffer  the  little  children  to  come  unto 
Me,  and  forbid  them  not  :  for  of  such  is  the  kingdom 
of  God. 

15.  Verily  I  say  to  you,  whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  shall  not  enter  into  it 

16.  And  taking  them  in  His  arms,  and  laying  His  hands 
on  them,  He  blessed  them. 

17.  And  when  He  was  gone  forth  into  the  way,  a 
certain  man  running  up  and  kneeling  before  Him,^  asked 
Him :  Good  master,*  what  shall  I  do  that  I  may  inherit 
everlasting  life  ? 

18.  And  Jesus  said  to  him  :  Why  dost  thou  call  Me 
good  P   None  is  good  but  one,  God. 

19.  Thou  knowest  the  commandments  :^   Do  not  commit 


*  With  her  whom  he  marries.     See  "A  Catholic." 

*  This  case  had  not  been  contemplated  by  the  law ;  yet  instances  of 
it  occurred,  as  Josephus  states,  Salome,  sister  of  Herod,  having  sent  a 
bill  of  divorce  to  Costobarus,  and  Herodias  to  Philip.  The  intercourse 
of  the  Jews  with  the  Romans,  among  whom  divorces  of  this  kind  were 
common,  tended  to  encourage  this  practice,  which,  on  this  account,  may 
have  been  specially  noted  by  our  Lord,  and  by  Mark  writing  chiefly  for 
gentile  converts  at  Rome.  In  the  Christian  dispensation  the  marriage 
rights  of  husband  and  wife  are  equally  binding. 

^  This  reverence  did  not  imply  adoration. 

*  Matt.  xix.  16.   Luke  xviii.  18. 

^  He  mildly  reproves  him  for  giving  him  that  title,  whilst  he  did  not 
acknowledge  Him  to  be  God,  who  alone  is  essentially  and  supremely 
good. 

*  Exod.  XX.  13. 


ST.    MARK.  265 

adultery :  do  not  kill :  do  not  steal  :  bear  not  false  witness  : 
do  no  wrongi :  honor  thy  father  and  mother. 

20.  But  he  answering,  said  to  Him  :  Master,  all  these 
things  I  have  observed  from  my  youth.2 

21.  And  Jesus  looking  on  him,  loved  him,^  and  said  to 
him :  One  thing  is  wanting  to  thee* :  go,  sell  whatsoever 
thou  hast,  and  give  to  the  poor,  and  thou  shalt  have  trea- 
sure in  heaven  ;  and  come,^  follow  Me. 

22.  He  being  struck  sad  at  that  saying,  went  away  sor- 
rowful :  for  he  had  great  possessions.^ 

23.  And  Jesus  looking  round  about,  saith  to  His  disciples  : 
with  what  difficulty  shall  they  that  have  riches  enter  into 
the  kingdom  of  God  ! 

24.  And  the  disciples  were  astonished  at  His  words. 
But  Jesus  again  answering,  saith  to  them  :  children,''  how 
hard  is  it  for  them  that  trust  in  riches,^  to  enter  into  the 
kingdom  of  God. 

25.  It  is  easier  for  a  camel  to  pass  through  the  eye  of  a 
needle,  than  for  a  rich  man  to  enter  into  the  kingdom 
of  God. 

26.  They  wondered  the  more,  saying  among  themselves: 
Who  then  can  be  saved  ? 

27.  And  Jesus  looking  on  them,  saith :  With  men  it  is 
impossible  ;  but  not  with  God  :  for  all  things  are  possible 
with  God. 


'  The  Greek  term  means  to  despoil. 

^  The  youth  had  lived  in  great  innocence. 

^  His  innocence  won  the  approbation  and  love  of  our  Lord. 

*  In  order  to  be  perfect. 

*  G.  P.  "  take  up  the  cross."  Campbell  observes  :  "  These  veords  are 
not  in  the  Ephrem.  and  Cambridge  manuscripts.  There  is  nothing  cor- 
responding to  them  in  the  Vulgate,  Saxon,  and  Coptic  versions." 

®  Attachment  to  the  goods  of  this  earth  is  cherished  by  many  who  are 
fr«e  from  gross  vices. 

'  There  is  peculiar  tenderness  in  this  appellation,  which  was  not  usu- 
ally employed  by  our  Lord. 

*  This  explains  what  He  had  just  said. 


266 


THE  FOUR  GOSPELS. 


28.  And^  Peter  began  to  say  to  Him  •?  Behold,  we  have 
left  all  things,  and  have  followed  Thee. 

29.  3Jesus  answering  said  :  Verily  I  say  to  you,  there  is 
no  man  who  hath  left  house,  or  brethren,  or  sisters,  or  fa- 
ther, or  mother,"*  or  children,  or  lands  for  my  s;\ke,  and  for 
the  sake°  of  the  gospel, 

30.  Who  will  not  receive  a  hundred  times  as  much,  now 
in  this  time  ;  houses,  and  brethren,  and  sisters,^  and  mothers, 
and  children,  and  lands,^  with  persecutions  :^  and  in  the 
world  to  come  life  everlasting. 

31.  But  many  that  are  first^  shall  be  last;  and  the 
last  first. 

32.  And  they  were  on  the  road  going  up  to  Jerusalem  : 
and  Jesus  went  before  them,  and  they  were  astonished ; 
and  following,  they  were  afraid.^"  And  taking  again"  the 
twelve.  He  began  to  tell  them  the  things  that  should  be- 
fall Him. 

33.  Behold  we  go  up  to  Jerusalem,  and  the  Son  of  man 


'  P.  "  Then." 

*  Matt.  xix.  27.   Luke  xviii.  28. 

'  G.  P.  "And."  Griesbach  omits  the  conjunction :  which  is  wanting 
in  the  chief  manuscripts  and  versions. 

*  "  Or  wife : "  is  added  by  Griesbach ;  but  it  is  wanting  here  in  two 
manuscripts,  as  well  as  in  the  Vulgate,  Coptic,  Armenian,  and  Saxon 
versions.  It  is  found  in  the  corresponding  passage  of  Matthew  xix.  29, 
and  was  probably  borrowed  thence  by  some  one  who  suspected  that  the 
omission  was  accidental. 

^  The  preposition  is  repeated  in  many  manuscripts  and  versions. 
Griesbach  and  Schott  adopt  the  Vulgate  reading. 

"  "  Fathers  "  are  omitted,  but  understood.  In  three  of  the  chief  man- 
uscripts and  several  versions  "  Father  "  is  mentioned. 

'  The  meaning  is  that  every  sacrifice  made  for  Christ  will  be  compen- 
sated a  hundred  fold,  even  in  this  life.  The  enumeration  serves  to 
assure  us,  that  we  shall  have  an  equivalent  for  each  object  relinquished. 

^  This  is  difficult  to  understand.  It  may  mean  that  the  recompense 
will  be  enjoyed  even  amidst  persecutions. 

°  Matt.  xix.  30. 

'°  They  felt  a  reverential  awe  of  His  person.  It  appears  that  since  His 
transfiguration.  His  presence  produced  a  greater  feeling  of  reverence. 

"  Entering  into  conversation  with  them.    Luke  xviii.  31. 


ST.    MARK.  267 

will  be  betrayed  to  the  chief  priests,  and  scribes  and  an- 
cients,^ and  they  will  condemn  Him  to  death,  and  deliver 
Him  to  the  gentiles. 

34.  And  they  will  mock  Him,  and  spit  on  Him,  and 
scourge  Him,  and  put  Him  to  death :  and  on  the  third  day 
He  will  rise  again. 

35.  And  James  and  John,  the  sons  of  Zebedee,  come  to 
Him,^  saying  :  Master,  we  desire  that  whatsoever  we  shall 
ask.  Thou  wouldst  do  it  for  us.^ 

36.  But  He  said  to  them  :  What  do  ye  wish  Me  to  do 
for  you  ? 

27.  And  they  said :  Grant  to  us,  that  we  may  sit,  one  on 
Thy  right  hand,  and  the  other  on  Thy  left  hand,  in  Thy 
glory.4 

38.  And  Jesus  said  to  them :  Ye  know  not  what  ye 
ask.  Can  ye  drink  of  the  cup^  of  which  I  drink : 
or^  be  baptized  with  the  baptism  wherewith  I  am  bap- 
tized V 

39.  But  they  say  to  Him  :  We  can.  And  Jesus  saith  to 
them :  Ye  shall  indeed  drink  of  the  cup  of  which  I 
drink :  and  with  the  baptism  wherewith  I  am  baptized, 
ye  shall  be  baptized. 

40.  But  to  sit  on  My  right  hand,  or  on  the  left,^  is  not 


*  The  ancients  are  not  mentioned  in  this  place  in  the  Greek. 
»  Matt.  XX.  20. 

'  From  St.  Matthew  it  appears  that  their  mother  first  made  the  petition. 
They  stood  by,  and  urged  it. 

^  Notwithstanding  the  clear  prediction  which  Christ  had  just  made  of 
His  sufferings,  they  still  clung  to  the  hope  of  a  glorious  manifestation  of 
His  power,  which  they  thought  would  soon  take  place.  They  were  not 
yet  disabused  of  the  idea  of  an  earthly  kingdom. 

*  A  bitter  potion  is  the  figure  of  much  suffering. 

"  G.  P.  "  and."  Four  of  the  chief  manuscripts  and  many  versions 
have  the  disjunctive  conjunction. 

'  To  be  plunged  and  overwhelmed  in  affliction  is  signified  by  this 
figure. 

*  G.  P.  "  My."  The  pronoun  is  wanting  in  nine  uncial  manuscripts,, 
and  in  the  versions  generally. 


268  THE   FOUR    GOSPELS. 

Mine  to  give  to  you,i  but  to  them  for  whom  it  is  pre- 
pared.2 

41.  And  the  ten  hearing  it,  began  to  be  much  displeased 
at  James  and  John. 

42.  But  Jesus  calling  them,  saith  to  them :  Ye  know- 
that  they  who  seem^  to  rule  over  the  gentiles,  lord  it  over 
them  :  and  their  princes  exercise  power*  over  them. 

43.  But  it  is  not  so  among  you:  but  whosoever  will  be 
greater,  shall  be  your  serving  man.^ 

44.  And  whosoever  will  be  first  among  you,  shall  be  the 
servant^  of  all. 

45.  For  the  Son  of  man  also  is  not  come  to  be  served,' 
but  to  serve,  and  to  give  His  life  a  redemption^  for  many. 

46.  And  they  come  to  Jericho  :^  and  as  He  went  out  of 
Jericho,  with  His  disciples,  and  a  very  great  multitude, 
Bar-timeus,  the  blind  man,  the  son  of  Timeus,^°  sat  by  the 
way  side  begging.'^ 

47.  Who,  when  he  had  heard  that  it  was  Jesus  of  Naza- 
reth, began  to  cry  out,  and  to  say :  Jesus,  Son  of  David, 
have  mercy  on  me. 

48.  And  many  rebuked  him,  that  he  might  hold  his  peace ; 

'  "  To  you  : "  these  words  are  not  in  the  common  Greek :  "  is  not  mine 
to  give  unless  to  them,"  etc.  The  words  inserted  in  the  Protestant  version, 
*'  it  shall  be  given  to  them,"  change  the  meaning,  as  if  Christ  had  not  the 
right  to  give  the  highest  seats  to  those  for  whom  the  Father  designed 
them. 

*  According  to  the  Divine  counsels,  which  are  merciful  and  just. 

^  The  Greek  participle  oL'  Soxowtei  is  thought  by  many  to  be  pleonastic, 
so  that  the  phrase  might  be  rendered  :  "  those  that  rule."  It  may  signify 
those  who  are  acknowledged  as  rulers. 

*  The  terms  signify  uncontrolled  power  wantonly  exercised. 
®  Attendant,  as  a  butler,  waiter,  or  steward. 

*  Slave. 

'  To  be  waited  on.  It  is  the  verb  formed  of  the  noun  signifying  a  waiter 
or  attendant. 

*  A  ransom,  as  one  who  pays  a  debt  for  another. 
^  Matt.  XX.  29.     Luke  xviii.  35. 

'"  The  evangelist  in  these  words  explains  the  meaning  of  Bartimeus. 
"  St.  Matthew   speaks    of  two  blind   men,  of  whom    Bartimeus  was 
probably  the  better  known. 


ST.    MARK.  269 

but  he  cried  a  great  deal  the  more  :  Son   of  David,  have 
mercy  on  me. 

49.  And  Jesus  standing  still,  commanded  him  to  be  called. 
And  they  call  the  blind  man,  saying  to  him  :  Be  of  good 
heart :  arise,  He  calleth  thee. 

50.  Who,  casting  off  his  garment,  leaped  up,^  and  came 
to  Him. 

51.  And  Jesus  answering,  said  to  him :  What  wilt  thou 
that  I  should  do  to  thee  1  And  the  blind  man  said  to  Him  : 
Rabboni,^  that  I  may  see. 

52.  And  Jesus  saith  to  him  :  Go  thy  way  :  thy  faith  hath 
healed  thee.  And  immediately  he  saw,  and  followed  Him^ 
in  the  way. 


CHAPTER  XI. 

Christ  enters  into  Jerusalem  upon  an  ass :  He  curses  the 
barren  Jig-tree ;  and  drives  the  buyers  and  sellers  out  of 
the  temple. 

1.  And  when  they  were  drawing  near  to  Jerusalem*  and 
to  Bethania^  at  the  mount  of  Olives,  He  sendeth  two  of 
His  disciples. 

2.  And  saith  to  them:  Go  into  the  village  that  is  over 

^  G.  P.  "rose."  Three  of  the  chief  manuscripts,  and  several  versions, 
have  the  Vulgate  reading,  which  is  adopted  by  Fritzsche,  Lachmann  and 
Schott. 

^  This  form  is  augmentative,  as  a  similar  termination  in  Italian.  The 
Protestant  version  has :  Lord.  Griesbach  and  Schott  read  Rabbouni. 
Either  form  is  a  Syriac  modification  of  the  Hebrevp  term  Rabbi. 

^  G.  P.  "Jesus."  Five  of  the  principal  manuscripts,  and  the  versions 
generally,  have  the  pronoun.  The  name  seems  to  have  been  inserted 
by  way  of  interpretation. 

*  Matt.  xxi.  1.  Luk.  xix.  29.  P.  G.  "  Bethphage."  It  is  omitted  in 
the  Cambridge  manuscript  and  Saxon  version,  as  well  as  in  the  Vulgate. 
Bethphage,  not  Bethania,  is  mentioned  by  St.  Matthew,  and  both  are 
mentioned  by  St.  Luke.     They  were  neighboring  villages. 

^  He  had  left  Bethania,  but  was  still  in  its  neighborhood. 


270 


THE    FOUR    GOSPELS. 


against  you,  and  immediately  at  5'our  coming  in  thither, 
ye  shall  find  a  colt  tied,  upon  which  no  man  yet  hath  sat : 
loose  him,  and  bring  him. 

3.  And  if  any  man  shall  say  to  you.  What  are  ye 
doing  ?^  Say  ye  that  the  Lord  hath  need  of  him:  and  im- 
mediately he  will  let  h  m  come  hither. 

4.  And  going  their  way,  they  found  a  colt  tied  before  the 
gate  without,  in  the  meeting  of  two  ways:  and  they  loose 
him. 

5.  And  some  of  them  that  stood  there,  said  to  them  : 
What  do  ye,  loosing  the  colt  ? 

6.  They  said  to  them  as  Jesus  had  commanded  them ; 
and  they  let  him  go  with  them. 

7.  And  they  brought  the  colt  to  Jesus  f  and  they  lay^ 
their  garments  on  him,  and  He  sat  upon  him. 

8.  And  many  spread  their  garments  in  the  way :  and 
others  cut  down  boughs  from  the  trees,  and  strewed  them 
in  the  way, 

9.  And  they  that  went  before,  and  they  that  followed, 
cried,  saying :  Hosannah,  blessed  is  He  that  cometh  in  the 
name  of  the  Lord. 

10.  Blessed  be  the  kingdom  of  our  father  David  that 
cometh,*  Hosannah  in  the  highest. 

11.  And  He*  entered  into  Jerusalem,  into  the  temple:^ 


'  G.  P.  "  Why  do  ye  this  V     Schott  prefers  the  Vulgate  reading. 

*  John  xli.  14. 

'  G.  P.  "  Cast."  Griesbach,  on  the  authority  of  four  manuscripts,  adopts 
the  Vulgate  reading,  which  is  in  the  present  tense. 

*  The  reign  of  the  Messiah,  which  was  begun,  was  the  kingdom  of  JJavid, 
whose  Son  He  was.  The  Jews  generally  looked  on  him  as  their  father, 
since  the  royal  line  had  been  propagated  from  him.  Ps.  cxvii.  26.  Matt. 
xxi.  9.  G.  P.  "  In  the  name  of  the  Lord."  Bloomfield  remarks  :  "  These 
words  (which  interrupt  the  construction)  are  omitted  in  many  good  manu- 
scripts of  different  recensions,  and  in  the  opinion  of  almost  all  the  critics 
are  to  be  expunged." 

'  G.  P.  "  Jesus."  The  name  is  wanting  in  three  of  the  chief  manu- 
scripts and  in  the  versions.  Fritzsche  and  Schott  adopt  the  Vulgate 
reading. 

*  Matt.  xxi.  10. 


ST.    MARK.  271 

and  having  viewed  all  things  round  about,  when  now 
evening  was  come,  He  went  out  to  Bethania,  with  the 
twelve. 

12.  And  the  next  day,^  when  they  came  out  from  Be- 
thania, He  was  hungry. 

13.  And  when  He  had  seen  from  afar^  a  fig-tree  having 
leaves,  He  came,  if  perhaps  He  might  find  any  thing  on  it. 
And  when  He  was  come  to  it,  He  found  nothing  but  leaves, 
for  it  was  not  the  time  for  figs.^ 

14.  And  answering.  He*  said  to  it:  May  man  nevermore 
hereafter  eat  fruit  of  thee.     And  His  disciples  heard  it. 

15.  And  they  come  to  Jerusalem.  Aad  when  He  was 
entered  into  the  temple,  He  began  to  cast  out  them  that 
sold  and  bought  in  the  temple,  and  He  overthrew  the  tables 
of  the  money  changers,  and  the  stalls  of  them  that  sold 
doves. 

16.  And  He  suffered  not  that  any  man  should  carry  a 
vessel  through  the  temple.'' 

17.  And  He  taught,  saying  to  them:  Is  it  not  written:® 


'  St.  Matthew,  xxi.  19,  relates  the  curse  of  the  fig-tree  as  having  taken 
place  the  day  after  the  buyers  and  sellers  were  cast  out  from  the  temple  : 
whilst  St.  Mark  presents  it  as  happening  previously.  The  latter  evangelist 
enters  more  minutely  into  the  details,  which  St.  Matthew  records  collec- 
tively, having  in  view  rather  the  connexion  of  the  matters  than  the  time 
when  they  respectively  occurred.  On  the  first  day  Christ  looked  about 
the  temple,  without  doing  any  act :  on  the  second,  as  He  was  coming 
towards  the  city,  He  cursed  the  fig-tree,  and  subsequently  cast  the  buyers 
and  sellers  from  the  temple.  The  tree  withered  immediately  ;  but  it  was 
visited  and  observed  anew  on  the  following  day. 

"  The  preposition  is  here  found  in  six  uncial  manuscripts. 
'  Figs  that  do  not  ripen  in  season,  sometimes  ripen  afterwards  in  the 
spring. 

*  G.  P.  "  Jesus."  Griesbach  cancels  the  name  on  the  authority  of 
seven  manuscripts  and  of  the  versions  generally. 

^  The  term  vessel,  according  to  the  Hebrew  use  of  it,  may  be  under- 
stood of  any  instrument,  or  utensil.    It  was  deemed  disrespectful  to  carry 
any  thing  of  the  kind  through  the  temple. 
^  Isai  Ivi.  7;  Jer.  vii.  11. 


272 


THE    FOUR    GOSPELS. 


"My   house    shall   be   called  the  house  of  prayer  to  all 
nations  1  But  ye  have  made  it  a  den  of  thieves." 

18.  Which  when  the  chief  priests  and  the  scribes^  had 
heard,  they  sought  how  they  might  destroy  Him,^  for  they 
feared  Him,  because  the  whole  multitude  was  in  admiration 
at  His  doctrine. 

19.  And  when  evening  was  come,  He  went  forth  out  af 
the  city. 

20.  And  when  they  passed  by  in  the  morning,  they  saw 
the  fig-tree  dried  up  from  the  roots. 

21.  And  Peter  remembering,  said  to  Him  :  Rabbi,  behold, 
the  fig-tree  which  Thou  didst  curse,  is  withered  away. 

22.  And  Jesus  answering,  saith  to  them  :  Have  the  faith 
ofGod.3 

23.  Verily  I  say  to  you,  that  whosoever  shall  say  to  this 
mountain :  "  Be  thou  removed,  and  be  cast  into  the  sea,"* 
and  shall  not  stagger  in  his  heart,  but  believe,  that  what- 
soever he  saith  shall  be  done,  it  shall  be  done  unto  him.^ 

24.  Therefore  I  say  unto  you,^  all  things  whatsoever  ye 
ask  when  ye  pray,  believe  that  ye  shall  receive :  and  they 
shall  come  unto  you. 

25.  And  when  ye  shall  stand  to  pray,^  forgive,  if  ye 
'  have  aught  against  any  man  ;  that  your  Father  also  who 

is  in  heaven,  may  forgive  you  your  sins, 

'      *  G.  P.    "  The  scribes  and  the  chief  priests."    Many  manuscripts  and 
versions  have  the    Vulgate   reading,  which  is  adopted    by   Fritzsche, 

"Lachmann  and  Schott. 

'  ^  Without  exciting  the  people. 

*  Matt.  xxi.  21.  Divine  faith— faith  in  God— the  gift  of  God.  It  may 
also  mean  confidence  in  God. 

*  A  proverbial  mode  of  expression,  signifying  that  things  the  most  dif- 
ficnlt  may  be  accomplished  through  faith. 

*  G.  P.  "  Whatsoever  he  saith."  Griesbach  and  Schott  regard  these 
words  with  suspicion.  They  are  wanting  in  four  of  the  chief  manuscripts 
and  in  some  versions. 

'  Matt.  vii.  7  ;  xxi.  22.   Luke  xi.  9. 

'  Standing  was  the  ordinary  posture  of  the  Jews  in  public  prayer.  Matt, 
vi.  14  ;  xviii.  35. 


ST.   MARK,  273 

26.  But  if  ye  will  not  forgive,  neither  will  your  Father, 
that  is  in  heaven,  forgive  you  your  sins. 

27.  And  they  corae  again  to  Jerusalem.  And  when  He 
was  walking  in  the  temple,  the  chief  priests,  and  the 
scribes,  and  the  ancients  come  to  Him; 

28.  And  say  to  Him :  By  what  authority  dost  Thou  these 
things?^  and  who  hath  given  Thee  this  authority,  that 
Thou  shouldst  do  these  things  ? 

29.  And  Jesus  answering  said  to  them  :  I  will  also  ask 
you  one  word;  and  answer  Me^  and  I  will  tell  you  by 
what  authority  I  do  these  things, 

30.  Was  the  baptism  of  John  from  heaven,  or  from 
inen  ?     Answer  Me. 

3L  But  they  thought  witli  themselves,^  saying:  If  we 
say.  From  heaven  x  He  will  say :  Why  then  did  ye  not 
believe  Him? 

32.  If  we  say :  From  men ;  we  fear^  the  people.  For 
all  men  held  of  John  that  he  was  truly  a  prophet. 

33.  And  they  answering  say  to  Jesus :  We  know  not. 
And  Jesus  answering,  saith  to  them  :  Neither  do  I  tell  you 
by  what  authority  I  do  these  things. 


CHAPTER  XII, 

The  parable  of  the  vineyard  and  husbandmen.  Cesar's 
right  to  tribute.  The  Sadducees  ure  confuted.  The  Jirst 
commandment.     The  widow's  mite. 

1.  And  He  began  to  speak  to  them  in  parables  :*  A  man 
planted  a  vineyard,  and  made  a  hedge  about  it ;  and  dug  a 

*  Luke  XX.  2. 

*  The  Greek  term  may  signify  their  discourses,  one  to  the  other. 

^  G.  P.  "  They  feared."  Several  versions  and  some  manuscripts  of 
a  later  date,  as  also  some  quotations  of  the  Fathers,  have  the  Vulgate 
leading. 

*  Isai.  v.  1. ;  Jer.  ii.  21 ;  Matt.  xxi.  33  ;  Luke  xx.  9, 

18 


274  THE    FOUR    GOSPELS. 

wine- vat,  and  built  a  tower,  and  let  it  to  husbandmen  ;  and 
went  into  a  far  country. 

2.  And  at  the  season'  he  sent  to  the  husbandmen  a 
servant,  to  receive  of  the  husbandmen  of  the  fruit  of  the 
vineyard. 

3.  But  they  having  laid  hands  on  him,  beat  him,  and 
sent  him  away  empty. 

4.  And  again  he  sent  to  them  another  servant ;  and^  him 
they  wounded  in  the  head,  and  used  him  shamefully.^ 

5.  And  again  he  sent  another ;  and  him  they  killed : 
and  many  others,  of  whom  some  they  beat,  and  others  they 
killed. 

6.  Therefore  having  yet  an  only  son,  most  dear  to  him,  he 
also  sent  him  unto  them,  last  of  all,  saying  :  They  will  re- 
spect my  son, 

7.  But  the  husbandmen  said,  one  to  another :  This  is 
the  heir :  come,  let  us  kill  him,  and  the  inheritance  shall 
be  ours. 

8.  And  laying  hold  on  him,  they  killed,  and  cast  him  out 
of  the  vineyard.* 

9.  What  therefore  will  the  lord  of  the  vineyard  do  ?  He 
will  come  and  destroy  the  husbandmen  ;  and  will  give  the 
vineyard  to  others. 

10.  And  have  ye  not  read  this  Scripture :  'The  stone^ 
which  the  builders  rejected,  the  same  is  made  the  head  of 
the  corner : 


>  The  time  of  vintage. 

'  G.  P.  "at  him  they  cast  stones.'"  Griesbach,  however,  thinks  that 
the  corresponding  word  should  be  expunged  from  the  common  Greek  : 
the  Vulgate  reading  is  conformable  to  the  Cambridge,  and  five  other  man- 
uscripts, as  well  as  to  the  Coptic  and  Saxon  versions. 

'  G.  P.  "and  sent  him  away  shamefully  handled."  Three  of  the  best 
manuscripts  and  several  versions  have  the  simpler  terms  of  the  Vulgate, 
which  Fritzsche  and  Lachmann  adopt. 

*  They  cast  the  corpse  out. 

■•  Ps.  cxvii.  22  ;  Isai.  xxviii.  16  ;  Matt  xxi.  42  ;  Act.  iv.  11 ;  Rom.  ix. 
33  ;  1  Peter  ii.  7. 


ST.    MARK.  275 

11.  This  has  been  done  by  the  Lord  :  and  it  is  wonder- 
ful in  our  eyes  V 

12.  And  they  sought  to  lay  hands  on  Him,  but  they 
feared  the  people.  For  they  knew  that  He  spake  this 
parable  to  them.     And  leaving  Him,  they  went  their  way. 

13.  And  they  send  to  Him^  some  of  the  Pharisees  and  of 
the  Herodians,  to  catch  Him  in  His  speech, 

14.  Who  coming  say  to  Him:  Master,  we  know  that 
Thou  art  a  true  speaker,  and  that  Thou  carest  not  for  any 
one  :  for  Thou  regardest  not  the  person  of  men,  but  Thou 
teachest  the  way  of  God  in  truth.  Is  it  lawful  to  give 
tax^  to  Gesar  ;  or  shall  we  not  give  it  P 

15.  But  He  knowing  their  hypocrisy,*  saith  to  them : 
Why  do  ye  tempt  Me  ?  Bring  me  a  denarius,  that  I  may 
see  it. 

16.  And  they  brought  it  to  Him.  And  He  saith  to 
them  :  Whose  is  this  image  and  inscription  ?  They  say  to 
Him:   Cesar's. 

17.  And  Jesus  answering,  said  to  them:  Render  there- 
fore to  Cesar^  the  things  that  are  Cesar's,  and  to  God  the 
things  that  are  God's.     And  they  marvelled  at  Him.® 

18.  And  the  Sadducees,^  who  say  there  is  no  resurrection, 
came  to  Him,  and  asked  Him,  saying : 

19.  Master,   Moses   wrote  unto  us,^  that   if  any  man's 

'  Matt.  xxii.  15  ;  Luke  xx.  20. 

*  The  Latin  term  census  is  here  5,(iopted  in  Greek,  being  the  known 
term  for  the  tax. 

^  P.  G.  "  Shall  we  give,  or  shall  we  not  give  1"  This  is  not  found  in 
the  Cambridge  manuscript.  The  Gothic  and  Saxon  versions  agree  with 
the  Vulgate.  Josephus  relates  that  Judas  G  aulonites  raised  the  question 
whether  the  payment  of  tribute  to  a  heathen  emperor  was  consistent 
with  the  devotedness  of  the  Jews  as  God's  own  people      A.  1.  xviii. 

*  Versutia  of  the  Vulgate  here  represents  the  Greek  term  for  hypocrisy. 
^  Rom.  xiii.  7. 

*  At  His  wisdom,  which  dictated  so  apt  a  reply,  and  avoided  all  occa- 
sion of  censure. 

'  Matt.  xxii.  23 ;  Luke  xx.  27.     They  believed  that  man's  existence 
terminated  for  ever  in  death.     Joseph  Ant.  xviii.  1.  de  Bello  ii.  8. 
'  Wrote  as  law-giver — enacted.     Deut.  xxv.  5. 


276  THE    FOUR    GOSPELS. 

brother  die,  and  leave  his  wife  behind  him,  and  leave  no 
children,  his  brother  should  take  his  wife,  and  raise  up 
issue  to  his  brother. 

20.  Now  there  were  seven  brothers ;  and  the  first  took 
a  wife,  and  died,  leaving  no  issue. 

21.  And  the  second  took  her,  and  died:  and  neither  did 
he  leave  any  issue.     And  the  third  in  like  manner. 

22.  And  the  seven  took  her  in  like  manner ;  and  did  not 
leave  issue.     Last  of  all  the  woman  also  died. 

23.  In  the  resurrection,^  therefore,  when  they  shall  rise 
again,  of  which  of  them  shall  she  be  the  wife  1  for  the 
seven  had  her  to  wife. 

24.  And  Jesus  answering  saith  to  them :  Do  ye  not 
therefore  err,  because  ye  know  not  the  Scriptures,  nor  the 
power  of  God  ? 

25.  For  when  they  shall  rise  again  from  the  dead,  they 
shall  neither  marry,  nor  be  married,  but  are^  as  angels  in 
heaven. 

26.  And  as  concerning  the  dead  that  they  rise  again, 
have  ye  not  read  in  the  book  of  Moses,  how  in  the  bush^ 
God  spoke  to  him,  saying  :  I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of  Jacob  ? 

27.  He  is  not  the  God  of  the  dead,  but*  of  the  living. 
Ye  therefore  do  greatly  err. 

28.  And  there  came  one  of  the  scribes^  that  had  heard 
them  reasoning  together,  andt  seeing  that  He  had  answered 


'  Some  of  the  Pharisees  believed  that  the  souls  of  the  just  would  re- 
turn to  life  with  new  bodies  :  but  the  Jews  generally  believed  that  all  the 
departed  would  resume  Iheir  own  bodies.  2  Mace.  vii.  9  ;  xii.  43.  44 ; 
John  xi.  24  ;  Acts  xxiii.  8  ;  xxiv.  15. 

^  They  shall  be.    The  present  here  has  the  force  of  the  future. 

^  Some  conjecture  that  this  was  a  manner  of  quoting,  with  reference 
to  some  historical  point,  as  where  the  vision  in  the  bush  is  related.  Exod. 
iii.  6  ;  Matt.  xxii.  32. 

''  G.  P.  "the  God."  This  is  wanting  in  six  of  the  chief  mani^scripts, 
and  in  the  versions  generally.     It  is  rejected  by  Griesbach  and  Schott. 

"  Matt.  xxii.  35. 


ST.    MAKK.  277 

them  well,  he  asked  Him  which  was  the  first  command- 
ment of  all. 

29.  And  Jesus  answered  him  :  The  first  commandment 
of  all  is  :^  Hear,  O  Israel  -P-  the  Lord  thy^  God  is  one  God.* 

30.  And  thou  shalt  love  the  Lord  thy  God  with  thy 
whole  heart,  and  with  thy  whole  soul,  and  with  thy  whole 
mind,  and  with  thy  whole  strfingth  !  This  is  the  first 
commandment. 

3L  And  the  second  is  like  to  it.^  Thou  shalt  love  thy 
neighbor  as  thyself!  There  is  no  other  commandment 
greater  than  these. 

32.  And  the  scribe  said  to  Him  :  Master,  Thou  hast 
well  said  with  truth,  that  there  is  one  God,  and  there  is  no 
other  besides  Him. 

33.  And  that  He  should  be  loved  with  the  whole  heart, 
and  with  the  whole  understanding,  and  with  the  whole 
soul,  and  with  the  whole  strength,  and  to  love  one's  neigh- 
bor as  oneself,  is  a  greater  thing  than  all  holocausts  and 
sacrifices. 

34.  And  Jesus  seeing  that  he  had  answered^  wisely,  said 
to  him  :  Thou  art  not  far  from  the  kingdom  of  God.''  And 
no  man  after  that  durst  ask  Him  any  question. 

35.  And  Jesus  answering^  said,  teaching  in  the  temple  : 
How  do  the  scribes  say,  that  Christ  is  the  Son  of  David  ? 

'  G.  P.  "  The  first  of  all  the  commandments."  Griesbach  adopts  the 
Vulgate  reading. 

^  Deut.  vi.  4. 

^  G.  P.  "  our."  One  manuscript  reads  as  the  Vulgate :  three  have 
your. 

*  G.  P.  "  one  Lord."  • 

*  P.  "the  second  i« like, name/y, this."  Lachmann, Fritzsche  and  Schott 
adopt  the  Vulgate  reading,  which  is  agreeable  to  many  manuscripts,  and 
is  required  for  the  construction.  Lev.  xix.  18  ;  Matt.  xxii.  39  ;  Rom. 
xiii.  9  ;  Galat.  v.  14  ;  James  ii.  8. 

*  The  observations  of  the  scribe  are  styled  an  answer,  as  this  often 
implied  no  reply  to  a  question,  but  merely  a  speech,  or  address. 

'  His  views  on  this  point  were  correct,  and  his  dispositions  were 
good. 

*  This  term  is  here  equivalent  to  speaking,  or  questioning. 


278  THE    FOUR   GOSPELS. 

36.  For  David  himself,  in  the  Holy  Ghost,i  saith :  The 
Lord  said  to  my  Lord :  Sit  on  My  right  hand,  until  I  make 
Thy  enemies  Thy  footstool  \^ 

37.  David  therefore  himself  calleth  Him  Lord ;  and 
whence  is  He  then  his  Son  ?  And  a  great  multitude  heard 
Him  gladly. 

38.  And  He  said  to  tliem,  in  His  teaching :  Beware  of 
the  scribes,  who  love  to  walk  in  long  robes,^  and  to  be 
saluted  in  the  market-place,* 

39.  And  to  sit  in  the  first  chairs  in  the  synagogues,  and 
to  have  the  highest  place  at  banquets  : 

40.  Who  devour  the  houses  of  widows^  under  the 
pretence  of  long  prayer  :^  these  shall  receive  greater 
judgment.'' 

41.  And  Jesus  sitting  over  against  the  treasury ,8  beheld 
how  the  people  cast  money  into  the  treasury,  and  many 
that  were  rich  cast  in  much. 

42.  And  there  came  a  certain  poor  widow,  and  she  cast 
in  two  mites,  which  make  a  farthing.^ 

43.  And  calling  His    disciples   together,   He   saith    to 


*  Inspired  by  the  Holy  Ghost. 

'  Ps.  cix.  i. ;  Matt.  xxii.  44  ;  Luke  xx.  42. 

*  Matt,  xxiii.  3  ;  Luke  xi.  42  ;  xx.  46.  The  long  robe  called  a  stole  was 
a  mark  of  high  distinction. 

*  Any  public  place  was  understood  by  the  Greek  term. 

'  Consume  their  wealth.  Houses  are  taken  for  the  contents.  Widows 
were  more  likely  to  be  imposed  on  by  professions  of  piety,  and  thus  to 
waste  the  wealth  left  them,  and  encourage  impostors. 

'  Under  pretence  of  devotion. 

'  Severer  condemnation.  Campbell  complains  of  the  harshness  of  the 
Protestant  version  :  "damnation."  "  By  the  frequent,  unnecessary,  and 
sometimes  censurable  recourse  of  translators  to  the  terms,  damned,  dam- 
nation, damnable,  and  others  of  like  import,  an  asperity  is  given  to  the 
language  of  most  modern  translations  of  the  New  Testament,  which  the 
original  evidently  has  not." 

*  Luke  xxi.  1.  Of  the  temple  :  the  chest  where  voluntary  offerings  to 
defray  the  expenses  of  worship  were  deposited.  The  place  where  the 
chest  was,  got  the  same  name. 

'  About  half  a  cent. 


ST.    MARK.  279 

them :  Verily  I  say  to  you,  this  poor  widow  hath  cast  in 
more  than  all  they  who  have  cast  into  the  treasury. 

44.  For  all  they  did  cast  in  of  their  abundance  ;  but  she 
of  her  want  cast  in  all  she  had,  her  whole  living.^ 


CHAPTER  XIII. 

Christ  foretells  the  destruction  of  the  temple,  and  the  signs 
that  shall  precede  the  day  of  judgment. 

1.  And  as  He  was  going  out  of  the  temple,'  one  of  His 
disciples  saith  to  Him :  Master,  behold  what  manner  of 
stones  and  what  buildings  P 

2.  And  Jesus  answering  said  to  him  :  Seest  thou  all  these 
great  buildings  ?  There  will  not  be  left  a  stone  upon  a 
stone,  that  will  not  be  thrown  down.* 

3.  And  as  He  sat  on  the  mount  of  Olives  over  against 
the  temple,  Peter,  and  James,  and  John  and  Andrew  asked 
Him  apart : 

4.  Tell  us,  when  will  these  things  be  ?  and  what  will 
be  the  sign  when  all  these  will  begin  to  be  fulfilled? 

5.  And  Jesus  answering  began  to  say  to  them :  Take 
heed^   lest  any  man  deceive  you  : 

6.  For  many  will  come  in  My  name,  saying :  I  am  He,* 
and  they  will  deceive  many. 

7.  And  when  ye  will  hear  of  wars  and  rumors  of  wars, 
fear  ye  not :  for  such  things  must  needs  be  ;  but  the  end 
is  not  yet. 

8.  For   nation  will   rise  against   nation,   and  kingdom 


*  Her  whole  means  of  subsistence. 
«  Matt.  xxiv.  1. 

'  How  splendid  and  magnificent. 

■•  Luke  xix.  44  ;  xxi.  6.     This  was  literally  fulfilled. 

"  Eph.  V.  6.    2  Thess.  ii.  3. 

*  The  Messiah. 


280  THE    FOUR    GOSPELS. 

ag-ainst  kingdom,  and  there  will  be  earthquakes   in  places, 
and  famines,^     These  things  are  the  beginning^  of  sorrows. 

9.  But  look  to  yourselves.  For  they  will  deliver  you 
up  to  councils  ;  and  ye  will  be  beaten  in  the  synagogues, 
and  ye  will  stand  before  governors  and  kings  for  My 
sake,  for  a  testiniony  unto^    them. 

10.  And  the  gospel  must  first  be  preached  to  all  nationSo. 

11.  And  when  they  shall  lead  you,  and  deliver  you  up, 
be  not  solicitous*'  beforehand  what  ye  shall  speak  ;^  but 
whatsoever  shall  be  given  you  in  that  hour,  that  speak  ye  : 
for  it  is  not  ye  that  speak,  but  the  Holy  Ghost. 

12.  And  the  brother  will  betray  his  brother  unto  death, 
and  the  father  his  son  ;  and  children  will  rise  up  against 
the  parents,  and  will  put  them  to  death. 

13.  And  ye  will  be  hated  by  all  men  for  My  name'^s 
sake :  but  he  that  shall  endure  unto  the  end,  he  shall  be 
saved. 

14.  And  when  ye  shall  see  the  abomination  of  desola- 
tion® standing  where  it  ought  not :  let  him  that  readeth 
understand :  then  let  them  that  are  in  Judea,  flee  to  the 
mountains. 

15.  And  let  him  that  is  on  the  housetop,  not  go  down 
into  the  house,  nor  enter  therein,  to  take  any  thing  out 
of  the  house  : 

*  G.  P.  "  and  troubles."  The  Cambridge  and  another  manuscript,  as 
also  the  Coptic,  Saxon,  and  Ethiopic  versions  read  as  the  Vulgate. 

"  G.  P.  "  beginnings."  Fritzsche  and  Schott  read  as  the  Vulgate,  coi>- 
formably  to  four  of  the  chief  manuscripts,  and  to  versions  generally. 
'  P.  "  against  them."    Campbell  justly  censures  this  version. 

*  P.  "  take  no  thought."  This  is  too  forcible.  The  Greek  term 
denotes  anxiety.    Matt.  x.  19.    Luke  xii.  11  ;  xxi.  14. 

*  G.  P.  "  neither  do  ye  premeditate  ;"  these  vi^ords  are  expunged  by 
Griesbach.  They  are  not  found  in  the  Cambridge  and  four  other  man- 
uscripts, nor  in  the  Coptic  and  Saxon  versions. 

'  Dan.  ix.  27.  Matt.  xxiv.  15.  Luke  xxi.  20.  G.  P.  "spoken  of  by- 
Daniel  the  prophet." — "  This  clause,"  observes  Campbell,  "  is  not  in  the 
Cambridge  and  three  other  manuscripts  of  some  note.  It  is  vi^anting  also, 
in  the  Valgate,  Coptic,  Saxon  and  Armenian  versions."  Griesbach  ex- 
punges it. 


ST.    MARK.  281 

16.  And  let  him  that  shall  be  in  the  field,  not  turn  back 
to  take  up  his  garment. 

17.  And  wo  to  them  that  are  with  child,  and  that  give 
suck  in  those  days. 

18.  But  pray  ye  that  they^   happen  not  in  winter. 

19.  For  in  those  days  such  tribulations^  will  be  as  were 
not  from  the  beginning  of  the  creation,  which  God  created, 
until  now,  neither  will  be.^ 

20.  And  unless  the  Lord  had  shortened  the  days,  no 
flesh  would  be  saved  :  but  for  the  sake  of  the  elect,  whom 
He  hath  chosen,  He  hath  shortened  the  days. 

21.  And  then  if  any  man  shall  say  to  you  :  Lo  !  here  is 
the  Christ  :*  lo  !  He  is  there  :  do  not  believe. 

22.  For  false  Christs  and  false  prophets  will  arise,  and 
will  show  signs  and  wonders,  to  seduce  (if  it  were  pos- 
sible) even  the  elect. 

23.  Take  ye  heed,  therefore  ;  behold,  I  have  foretold 
you  all  things. 

24.  But  in  those  days,^  after  that  tribulation,  the  sun 
will  be  darkened,  and  the  moon  will  not  give  her  light, 

25.  And  the  stars  of  heaven  will  fall,®  and  the  powers 
that  are  in  the  heavens''    will  be  shaken. 

26.  And  then  they  will  see  the  Son  of  man  coming  in 
the  clouds,  with  great  power  and  glory. 

27.  And  then  He  will  send  His  angels,^  and  will  gather 
together  His  elect  from  the  four  winds,  from  the  uttermost 
part  of  the  earth  to  the  uttermost  part  of  heaven. 

'  These  things.     G.  P.  "  your  flight ;"  Griesbach  rejects  this  addition, 
which  is  not  found  in  three  of  the  chief  manuscripts. 
"  G.  P.  "  affliction." 
'  Thenceforward. 

*  Matt.  xxiv.  23.  Luke  xxi.  8.  G.  P.  "  or."  The  disjunctive  con- 
junction is  wanting  in  an  uncial  manuscript,  and  in  several  others  in 
cursive  characters. 

*  Isai.  xiii.  10.     Ezech.  xxxii.  7.    Joel  ii.  10. 

'  Lit.  "  will  be  falling  down  :"  that  is,  will  appear  to  fall. 
■'  The  host  of  heaven — the  luminaries  generally. 
'  Matt.  xxiv.  31. 


282 


THE    FOUR    GOSPELS. 


28.  Now  from  the  fig-tree  learn  ye  a  parable.  When 
the  branch  thereof  is  now  tender,  and  the  leaves  are  come 
forth,^  ye  know  that  summer  is  very  near. 

29.  So  ye  also,  when  ye  shall  see  these  things  come  to 
pass,  know  ye  that  it  is  very  nigh,  even  at  the  doors. 

30.  Verily  I  say  to  you,  that  this  generation^  will  not 
pass  away  until  all  these  things  be  done. 

31.  Heaven  and  earth  will  pass  away,  but  My  word  will 
not  pass  away. 

32.  But  of  that  day,  or  hour,^  no  man  knoweth,  neither 
the  angels  in  heaven,  nor  the  Son,*  but  the  Father. 

33.  Take  ye  heed,  watch  and  pray  :^  for  ye  know  not 
when  the  time  is. 

34.  Even  as  a  man  who,  going  into  a  far  country,  left 
his  house,  and  gave  authority  to  his  servants  over  every 
work,  and  commanded  the  porter  to  watch  : 

35.  Watch  ye,  therefore,  (for  ye  know  not  when  the  lord 
of  the  house  cometh  :  at  even,  or  at  midnight,  or  at  the 
crowing  of  the  cock,  or  in  the  morning,) 

36.  Lest  coming  on  a  sudden.  He  find  you  sleeping. 

37.  And  what  I  say  to  you,  I  say  to  all :  Watch. 


CHAPTER  XIV. 

The  first  part  of  the  history  of  the  passion  of  Christ. 
1.  Now  the  feast  of  the  passover,^  and  of  the  unleavened 


*  G.  P.  "  and  putteth  forth  leaves."     Schott  adopts  the  Vulgate  read- 
ing on  the  authority  of  two  uncial  and  several  other  manuscripts. 

-  *  This  age — the  mass  of  men  then  living. 

.  '  G.  P.  "  and  that  hour."  Griesbach  and  Schott  prefer  the  disjunctive 
conjunction,  as  in  the  Vulgate.  It  is  found  in  eleven  uncial  manu- 
scripts, and  in  several  versions. 

*  As  ambassador  of  the  Father  to  men. 

*  Matt.  xxiv.  42. 

*  Matt.  xxvi.  2.     Luke  xxii.  1. 


ST.    MARK.  283 

breadji  was^  after  two  days  :  and  the  chief  priests  and  the 
scribes  sought  how  they  might  by  crafts  lay  hold  on  Him, 
and  put  Him  to  death. 

2.  But  they  said :  Not  on  the  festival  day,  lest  there 
should  be  a  tumult  among  the  people.* 

3.  And  when  He  was  in  Bethania,^  in  the  house  of  Si- 
mon the  leper,  and  was  at  table,  there  came  a  woman 
having  an  alabaster  box  of  ointment  of  precious  spikenard : 
and  breaking  the  alabaster  box,"  she  poured  it  out  upon 
His  head. 

4.  Now  there  were  some''  that  felt  indignation  within 
themselves,  and  said  :  Why  was  this  waste  of  the  ointment 
made? 

5.  For  the  ointment'  might  have  been  sold  for  more  than 
three  hundred  denarii,  and  given  to  the  poor.  And  they 
murmured  against  her. 

6.  But  Jesus  said :  Let  her  alone  :  Why  do  ye  molest 
her  ?  She  hath  done  a  good  work  to  Me.^ 

7.  For  the  poor  ye  have  always  with  you ;  and  when- 
soever ye  will,  ye  may  do  them  good  :  but  Me  ye  have  not 
always.'" 

8.  What  she  had,"  she  hath  done  :  she  is  come  before- 
hand to  anoint  My  body  for  burial.'^ 

*  During  the  paschal  solemnity  the  use  of  leaven  was  forbidden. 

*  Was  to  take  place. 
'  By  stratagem. 

*  They  feared  that  the  people,  who  admired  His  wisdom  and  benefi- 
cence, would  rise  to  protect  Him. 

*  Matt.  xxvi.  6.     John  xii.  1. 

*  Breaking  the  neck  of  the  vase. 

'  Judas  was  the  chief  of  those  who  complained. 

*  G.  P.  "  it."  Five  of  the  uncial  manuscripts  and  the  versions  gener- 
ally have  the  Vulgate  reading,  which  is  adopted  by  Griesbach  and  Schott. 

*  Lit.  "in  Me."  G.  P.  "on  Me."  The  same  critics  prefer  the  Vul- 
gate reading.     I  have  rendered  it  "  to  Me,"  to  suit  the  English  idiom. 

"  In  His  natural  form,  as  He  then  appeared. 

"  G.  P.  "  what  she  could."  Twelve  uncial  manuscripts  confirm  the 
Vulgate  reading,  which  is  approved  of  by  the  same  critics. 

*^  As  it  was  customary  to  embalm  the  bodies  of  the  dead,  Mary,  in 


284  THE    FOUR    GOSPELS. 

9.  Verily  1  say  to  you,  wheresoever  this  gospel  shall  be 
preached  in  the  whole  world,  that  also  which  she  hath 
done  shall  be  told  in  memory  of  her.^ 

10.  And  Judas  Iscariot,^  one  of  the  twelve,  went  to  the 
chief-priests,  to  betray  Him  to  them. 

11.  Who,  hearing  it,  were  glad  ;  and  they  promised  him 
they  would  give  him  money.  And  he  sought  how  he 
might  conveniently  betray  Him. 

12.  Now,  on  the  first  day  of  the  unleavened  bread,  when 
they  sacrificed  the  passover,^  the  disciples  say  to  Him : 
Whither  wilt  Thou  that  we  go,  and  prepare  for  Thee  to 
eat  the  passover  ?* 

13.  And  He  sendeth  two  of  His  disciples,  and  saith  to 
them  :  Go  ye  into  the  city ;  and  there  shall  meet  you  a 
man  carrying  a  pitcher  of  water,^  follow  him. 

14.  And  whithersoever  he  shall  go  in,  say  to  the  master 
of  the  house  :  The  Master  saith  :  Where  is  My  refectory, 
where  I  may  eat  the  passover  with  My  disciples  P 

15.  And  he  will  show  you  a  large  dining-  room  furnished  ;' 
and  there  prepare  ye  for  us.^ 

16.  And  His  disciples  went  their  way,  and  came  into  the 
city ;  and  they  found  as  He  had  told  them,  and  they  pre- 
pared the  passover. 

anointing  Jesus,  might  be  considered  as  performing  this  kind  office  by 
anticipation.  She  was  divinely  enlightened  and  moved  to  perform  the 
act. 

^  With  unerring  foresight  Christ  foretells  that  the  memory  of  this  fact 
shall  be  as  enduring  and  as  extensive  as  the  gospel  itself,  which  shall  be 
announced  throughout  the  world. 

^  Matt.  xxvi.  14. 

'  The  paschal  lamb.     Matt.  xxvi.  17.     Luke  xxii.  7. 

*  It  was  customary  for  families  to  assemble,  and  eat  the  lamb  after  it 
had  been  sacrificed. 

*  Christ  showed  his  foreknowledge,  by  pointing  to  this  accidental 
circumstance,  and  directing  their  conduct  accordingly. 

The  owner  of  the  house  may  have  been  acquainted  with  our  Lord. 
'  G.  P.  "  prepared."     Griesbach  marks  it  as  wanting  in  some  manu- 
scripts, although  he  thinks  it  genuine. 

They  were  to  get  ready  the  lamb  for  the  banquet. 


ST.    MARK.  285 

17*  And  in  the  evening,  He  cometh  with  the  twelve. ^ 

18.  And  when  they  were  at  table,  and  eating,^  Jesus 
saith  :  Verily  I  say  to  you,  one  of  you  that  eateth  with  Me, 
shall  betray  Me. 

19.  But  they  began  to  be  sorrowful,  and  to  say  to  Him, 
one  by  one  :  Is  it  I P 

20.  Who  saith  to  them :  One  of  the  twelve,  who  dippeth 
with  Me  his  hand  in  the  dish.* 

21.  And  the  Son  of  man  indeed  goeth,  as  it  is  written  of 
Him :  but  wo  to  that  man  by  whom  the  Son  of  man  shall 
be  betrayed.  It  were  better  for  him,  if  that  man  had  not 
been  born.^ 

22.  And  whilst  they  were  eating,  Jesus  took  bread® :  and 
blessing,  broke,  and  gave  to  them,  and  said  :  Take  ye,''  This 
IS  My  Body. 

23.  And  having  taken  the  cup,  giving  thanks,  He 
gave  to  them.     And  they  all  drank  of  it. 

24.  And  He  said  to  them  :  This  is  My  Blood  of  the  new 
Testament,  which  shall  be  shed  for  many.^ 

25.  Verily  I  say  to  you,  that  I  will  drink  no  more  of 
the  fruit  of  the  vine,  until  that  day  when  I  shall  drink  it 
new  in  the  kingdom  of  God.^ 

'  Matt.  xxvi.  20.     Luke  xxii.  14. 
'  Of  the  paschal  lamb. 

^  John  xiii.  21.  G.  P.  "and  anoihei  said :  is  it  11"  These  words 
are  wanting  in  four  uncial  manuscripts,  and  in  the  versions  generally. 

*  This  did  not  fix  suspicion  on  Judas,  although  our  Lord  gave  him  im- 
mediately bread,  having  first  dipped  it  in  the  dish.  John  xiii.  26.  This 
act  was  intimated  by  the  dipping  of  the  hand  with  Him :  both  phrases 
expressing  the  eating  together  as  friends.  Our  Lord  may  have  per- 
formed a  like  act  to  several,  and  thus  left  room  for  doubt. 

^  Ps.  xl.  10.  Acts  i.  16.  It  were  better  for  that  man  if  he  had  not 
been  born. 

*  Matt.  xxvi.  26.     1.  Cor.  xi.  24. 

'  G.  P.  "  eat."  The  corresponding  Greek  term  is  wanting  in  the 
Alexandrian  and  other  manuscripts,  and  in  the  Syriac,  Coptic,  Arabic, 
Saxon,  and  Ethiopic  versions.     It  is  cancelled  by  Griesbach  and  Schott. 

^  These  words  were  said  when  the  chalice  was  presented  to  them. 

®  From  St.  Luke  it  appears  that  this  was  said  in  reference  to  the  cup 
of  wine  used  at  the  supper,  and  not  in  regard  to  the  sacramental  cup. 


286  THE    FOUR    GOSPELS. 

86.  And  when  they  had  said  a  hymn,  they  went  forth 
to  the  mount  of  Olives. 

27.  And  Jesus  saith  to  them :  Ye  will  all  be  scandal- 
ized^ in  Me  this  night ;  for  it  is  written  :  "  I  will  strike  the 
shepherd,  and  the  sheep  shall  be  dispersed."^ 

28.  But  after  I  shall  be  risen  again,  I  will  go  before  you 
into  Galilee. 

29.  But  Peter  saith  to  Him  :  Although  all  be  scandalized 
in  Thee,  yet  not  I.^ 

30.  And  Jesus  saith  to  him  :  Verily  I  say  to  thee,  to-day, 
even  in  this  night,  before  the  cock  crow  twice,*  thou^  shalt 
deny  Me  thrice. 

31.  But  he  spoke  the  more:®  "Although  I  should  die 
together  with  Thee,  I  will  not  deny  Thee.'"  And  in  like 
manner  also  said  they  all. 

32.  And  they  come  to  a  farm  called  Gethsemani.^  And 
He  saith  to  His  disciples  :  Sit  ye  here,^  while  I  pray. 

33.  And  He  taketh  Peter,  and  James,  and  John  with 
Him  :  and  He  began  to  fear,  and  to  be  heavy.^° 

34.  And  He  saith  to  them:  My  soul  is  sorrowful  even 
unto  death :  stay  you  here,  and  watch. 

St.  Matthew  and  St.  Mark,  not  having  spoken  of  the  former,  put  them 
on  record  as  regarding  generally  the  wine  used  on  the  occasion ;  but 
St.  Luke  accurately  distinguished  the  common  wine-bowl  from  the  con- 
secrated cup. 

V  Be  thrown  into  temptation,  and  led  to  sin.     John  xvi.  32. 

"  God  addresses  the  sword  of  His  justice,  and  orders  it  to  strike  the 
shepherd,  that  the  sheep  may  be  scattered  abroad.     Zach.  xiii.  7. 

^  This  implies  a  strong  persuasion  of  his  own  fidelity . 

*  The  second  cock  crowing  is  towards  morning.  Of  the  first  cock 
crowing  the  other  evangelists  take  no  notice,  but  designate  the  second, 
as  it  was  generally  called  the  cock  crowing. 

*  This  is  emphatic. 

®  G.  P.  "  vehemently."  The  second  adverb  is  wanting  in  four  of  the 
chief  manuscripts,  and  in  the  versions  generally. 

'  This  was  not  intended  as  a  denial  of  what  Christ  had  said ;  but  a  re- 
iterated declaration  of  the  resolution  of  Peter  to  remain  faithful. 

'  Matt.  xxvi.  36. 

*  Luke  xxii.  40. 
"  With  affliction. 


ST.    MARK.  281 

35.  And  when  He  was  gone  forward  a  little,  He  fell  flat 
on  the  ground  ;  and  He  prayed  that  if  it  might  be,  the 
hour^  might  pass  from  Him. 

36.  And  He  saith  :  Abba,^  Father,  all  things  are  possible 
to  Thee ;  remove  this  cup  from  Me  :  but  not  what  I  will, 
but  what  Thou  wilt. 

37.  And  He  cometh,  and  finding  them  sleeping.  And 
He  saith  to  Peter :  Simon,  sleepest  thou  ?  couldst  thou  not 
watch  one  hour  ? 

38.  Watch  ye,  and  pray,  that  ye  enter  not  into  tempta- 
tion. The  spirit  indeed  is  willing,  but  the  flesh  is 
weak. 

39.  And  going  away  again,  He  prayed,  saying  the  same 
words. 

40.  And  when  He  returned  He  found  them  again  asleep, 
(for  their  eyes  were  overpowered,)^  and  they  knew  not 
what  to  answer  Him. 

41.  And  He  cometh  the  third  time,  and  saith  to  them: 
Sleep  ye  now,  and  take  rest.  It  is  enough  :*  the  hour  is 
come  :  behold,  the  Son  of  man  shall  be^  betrayed  into  the 
hands  of  sinners. 

42.  Rise  up,  let  us  go.  Behold,  he  that  will  betray®  Me, 
is  at  hand. 


'  The  time  of  distress  and  suflfering. 

^  The  Syriac  term  for  father.  The  evangelist  preserves  it,  as  was 
usual  in  regard  to  special  words,  but  immediately  renders  it  in  the  lan- 
guage in  which  he  wrote. 

'  "  A  Catholic."  This  word  seems  to  correspond  better  than  "  heavy" 
with  the  Vulgate  and  the  text,  as  it  is  corrected  by  Koapip  and  Schott, 
conformably  to  ancient  manuscripts. 

*  The  Greek  term  is  elliptical  and  obscure;  but  the  Vulgate  transla- 
tion is  defended  by  Bloomfield,  as  conformable  to  the  Syriac  and  Persian 
versions,  and  the  interpretation  of  the  ancient  Greek  Fathers,  who  "  may 
be  supposed  competent  judges  of  the  import  of  phrases  in  their  own  lan- 
guage."    It  may  signify  that  the  crisis  has  come. 

'  Is. 

*  The  present  tense  is  in  the  text,  but  it  is  properly  rendered  by  the 
future,  as  Erasmus  remarks. 


288  THE    FOUR    GOSPELS. 

43.  And  while  He  was  yet  speaking,  Judas  Iscariot,^  one 
of  the  twelve,  cometh,  and  with  him  a  great  multitude^  with 
swords  and  clubs,  from  the  chief  priests,  and  the  scribes, 
and  the  ancients. 

44.  And  he  that  betrayed  Him  had  given  them  a  sign, 
saying :  Whomsoever  I  shall  kiss,  that  is  He  :  lay  hold  on 
Him,  and  lead  Him  away  carefully. 

45.  And  when  he  was  come,  immediately  going  up  to 
Him,  he  saith  :  Hail,  Rabbi  :^  and  he  kissed  Him. 

46.  But  they  laid  hands  on  Him,  and  held  Him. 

47.  And  one  of  them  that  stood  by  drawing  a  sword, 
struck  a  servant  of  the  chief  priest,  and  cut  off  his  ear. 

48.  And  Jesus  answering,  said  to  them  :  Are  ye  come 
out  as  to  a  robber,  with  swords  and  clubs,  to  apprehend 
Me? 

49.  I  was  daily  with  you  in  the  temple  teaching,  and 
ye  did  not  lay  hands  on  Me.  But  that  the  Scriptures  may 
be  fulfilled.* 

50.  Then  His  disciples*   leaving  Him,  all  fled  away. 

51.  And  a  certain  young  man  followed  Him,  having  a 
linen  cloth  cast  about  his  naked  body  f  and  they'  laid 
hold  on  him. 


'  G.  P.  The  epithet  is  omitted  :  but  it  is  found  in  four  uncial  manu- 
scripts, and  in  the  versions  generally. 

"  Matt.  xxvi.  47.     Luke  xxii.  47.     John  xviii.  3. 
'  G.  P.  "  Master,  Master."     Erasmus  doubted  of  the  correctness  of 
this  reading.     Griesbach  thinks  it  to  be   correct.     The  usual  Hebrew 
salutation  :  "  Peace  to  thee,"  was  no  doubt  used  by  Judas.     The  evange- 
list employs  the  Greek  mode  of  saluting. 

*  This  appears  to  be  a  continuation  of  the  words  of  our  Redeemer. 
All  took  place  with  a  view  to  the  fulfilment  of  the  prophecies,  or  so 
that  they  were  actually  fulfilled.     The  sentence  is  manifestly  elliptical. 
We  may  supply  :  you  are  permitted  to  act  thus. 
'  Matt.  xxvi.  56. 

"  There  is  no  term  for  body  in  the  text,  but  it  is  understood. 
'  G.  P.     "  The  young   men."     Campbell  renders  it  "  the  soldiers." 
"  It   is   wanting   in  the    Cambridge  and   two  other  manuscripts,  with 
which  agree  the  Vulgate,  Syriac,  Coptic,  Arabic  and  Saxon  versions." 
Campbell. 


ST.    MARK.  289 

52.  But  he,  casting  off  the  linen  cloth,  fled  from  them, 
naked.  ^ 

53.  And  they  brought  Jesus^  to  the  high-priest ;  and  all 
the  priests,  and  the  scribes,  and  the  ancients  assembled 
together. 

54.  And  Peter  followed  Him  afar  off,  even  into  the  court 
of  the  high-priest ;  and  he  sat  with  the  servants  at  the 
fire,  and  warmed  himself. 

55.  And  the  chief-priests^  and  all  the  council  sought  for 
testimony  against  Jesus,  that  they  might  put  Him  to  death ; 
and  they  found  none. 

56.  For  many  bore  false  witness  against  Him,  and  their 
testimonies  were  not  agreeing. 

57.  And  some  rising  up,  bore  false  witness  against  Him, 
saying : 

58.  We  heard  Him  say  :*  I  will  destroy  this  temple  made 
with  hands,  and  within  three  days  I  will  build  another  not 
made  with  hands. 

59.  And**  their  testimony  did  not  agree.^ 

60.  And  the  high-priest  rising  up  in  the  midst,  asked 
Jesus,  saying  :  Answerest  Thou  nothing  to  the  things  that 
are  laid  to  Thy  charge  by  these  men  ? 

61.  But  He  held  His  peace,  and  made  no  answer.  Again 
the  high-priest  asked  Him,  and  said  to  Him :  Art  Thou 
the  Christ,  the  Son  of  the  blessed  God  V 

62.  And  Jesus  said  to  him :  I  am.     And  ye  shall  see 


'  The  consternation  of  this  young  man,  who  was  probably  a  disciple 
of  Christ,  led  him  to  flee.  The  fact  is  recorded  to  show  the  panic  which 
prevailed. 

"^  Matt.  xxvi.  57.    Luke  xxii.  54.     John  xviii.  13. 

'  Matt.  xxvi.  59. 

*  John  ii.  19. 

*  G.  P.  "  And  neither  so." 

'  It  was  not  sufficient,  or  satisfactory. 

'  G.  P.  "  Son  of  the  Blessed."    "  In  the  Alexandrine  and  two  othei* 
manuscripts  we  read"  as  in  the  Vulgate.     Campbell. 
19 


290  THE    FOUR    GOSPELS. 

the  Son  of  man  sitting  on  the  right  hand  of  the  power  of 
God,i  g^i^jl  coming  with  the  clouds  of  heaven. 

63.  Then  the  high-priest  rending  his  garments,  saith  : 
What  need  we  any  farther  witnesses  ? 

64.  Ye  have  heard  the  blasphemy.  What  think  ye  ? 
And  they  all  condemned  Him  as  worthy  of  death. 

65.  And  some  began  to  spit  on  Him,  and  to  cover  His 
face,  and  to  buffet  Him,  and  to  say  to  Him :  Prophesy '? 
and  the  servants  struck  Him  with  the  palms  of  their  hands. 

66.  Now  when  Peter  was  in  the  court  below,^  there 
Cometh  one  of  the  maid-servants  of  the  high-priest. 

67.  And  when  she  had  seen  Peter  warming  himself, 
looking  on  him,  she  saith :  Thou  also  wast  with  Jesus  of 
Nazareth. 

68.  But  he  denied,  saying :  I  neither  know,  nor  under- 
stand what  thou  sayest.  And  he  went  forth  before  the 
court,*  and  the  cock  crew. 

69.  And  again  a  maid-servant  seeing  him,^  began  to  say 
to  the  standers-by :  This  is  one  of  them. 

70.  But  he  denied  again.  And  after  a  while  they  that 
stood  by  said  again  to  Peter :  Surely  thou  art  one  of  them, 
for  thou  art  also  a  Galilean.^ 

71.  But  he  began  to  curse,  and  to  swear  :  I  know  not  this 
man  of  whom  you  speak. 


*  G.  P.  "  of  the  power."  The  words  "  of  God  "  are  not  in  the  text. 
Matt.  xxiv.  30  ;  xxvi.  64. 

^  Declare  who  it  is  that  struck  thee.  All  supernatural  knowledge 
was  included  under  the  name  of  prophecy.  As  the  face  of  Christ  was 
covered,  he  could  not  naturally  know  who  struck  Him ;  besides,  those 
who  surrounded  Him  were  strangers  :  but  all  men  were  known  to  Him. 

'  In  the  yard  enclosed  by  the  building,  where  a  fire  was  lighted  up. 
Matt.  xxvi.  69.     Luke  xxii.  55.     John  xviii.  17. 

*  Into  the  vestibule. 

*  Matt.  xxvi.  71. 

°  G.  P.  "  and  thy  speech  agreeth  thereto."  These  words  are  not 
found  in  four  of  the  chief  manuscripts,  nor  in  several  versions.  Gries- 
bach  thinks  that  they  should  be  cancelled.  Luke  xxii.  69.  John  xviii.  27. 
Erasmus  looks  on  them  as  borrowed  from  Matthew. 


ST.    MARK.  291 

72.  And  imm=idiately^  the  cock  crew  again.  And  Peter 
remembered  the  word  that  Jesus  had  said  to  him :  Before 
the  cock  crow  twice,  thou  wilt  thrice  deny  Me.  And  he 
began  to  weep.^ 


CHAPTER  XV. 
The  continuation  of  the  history  of  the  passion. 

1.  And  straightway^  in  the  morning  the  chief  priests, 
holding  a  consultation  with  the  ancients,  and  the  scribes, 
and  the  whole  council,  binding  Jesus,  led  Him  away,  and 
delivered  Him  to  Pilate. 

2.  And  Pilate  asked  Him :  Art  Thou  the  king  of  the 
Jews  ?     But  He  answering  saith  to  him  :  Thou  sayest  it.'* 

3.  And  the  chief  priests  accused  Him  in  many  things.^ 

4.  And  Pilate  again  asked  Him,^  saying :  Dost  Thou 
make  no  answer  ?  behold  in  how  many  things  they  accuse 
Thee. 

5.  But  Jesus  still  made  no  answer,  so  that  Pilate 
wondered. 

6.  Now  on  the  festival  day  he  was  wont  to  release  to 
them  one  of  the  prisoners  whomsoever  they  demanded. 

7.  And  there  was  one    called  Barabbas.  who  was  in 


'  This  word  is  wanting  in  the  common  Greek,  and  in  the  Protestant  ver- 
sion. Schott  and  Griesbach  insert  it  on  the  authority  of  the  Cambridge, 
and  another  manuscript,  and  of  the  versions  generally. 

2  G.  £rt(-)3a?ic^v  txJiaisi/.  P.  "  when  he  thought  thereon  he  wept."  Schott 
renders  it  "  postquam  (foras)  se  projecerat :"  "  when  he  went  out."  The 
Vulgate  reading  is  found  in  some  manuscripts  noted  by  Griesbach,  who, 
however,  rejects  it.  Matt.  xxvj.  75.  John  xiii.  38.  Erasmus  states  that 
the  participle  here  used  denotes  a  sudden  rush.  It  may  be  rendered  :  he 
burst  into  tears. 

'  Early.     Matt,  xxvii.  1-     Luke  xxii.  66.     John  xviii.  28. 

*  That  is:  It  is  so. 

^  P.  G.  "with  them  that  had  made  insurrection  with  him."  Three 
uncial  manuscripts  read  as  the  Vulgate. 

«  Matt,  xxvii.  12.     Luke  xxiii.  2. 


292  THE    FOUR    GOSPELS. 

prison  with  other  rioters,'  who  in  the  riot  had  committed 
murder.2 

8.  And  when  the  multitude  was  come  up,^  they  began  to 
desire,*  as  he  had  ever  done  to  them. 

9.  And  Pilate  answered  them,  and  said :  Will  ye  that 
I  release  to  you  the  king  of  the  Jews  ?^ 

10.  For  he  knew  that  the  chief  priests  had  delivered 
Him  up  out  of  envy. 

11.  But  the  chief  priests  stirred  up  the  people,^  that  he 
should  rather  release  Barabbas  to  them. 

12.  And  Pilate  again  answering,  saith^  to  them  :  What 
will  ye  then  that  I  do  to^  the  king  of  the  Jews  ? 

13.  But  they  again  cried  out :  Crucify  Him. 

14.  And  Pilate  saith  to  them  :  Why,  what  evil  hath  He 
done  ?     But  they  cried  out  the  more  :^  Crucify  Him.^° 

15.  And  so  Pilate,  being  willing  to  satisfy  the  people,^^ 
released  to  them  Barabbas,  and  delivered  up  Jesus  to  be 
crucified,  after  he  had  scourged  Him.^^ 

'  John  xviii.  33. 

"  The  verb  is  in  the  pluial  in  Greek,  and  the  term  may  be  rendered 
slaughter,  or  havoc. 

'  G.  P.  "  The  multitude  crying  aloud."  The  Vulgate  reading  is  sup- 
ported by  the  Vatican  manuscript,  and  by  the  Coptic  and  Ethiopic  versions. 

"^  The  sentence  is  elliptical.  They  asked  him  to  do  as  he  yv&s  ac- 
customed, and  UbeT:ate  a  prisoner  at  their  request.  The  request  may 
have  originated  with  bome  who  entertained  a  hope  to  obtain  the  libera- 
tion of  Jesus. 

^  Matt,  xxvii.  22.  Luke  xxiii.  20.  Pilate  designates  Him  as  He 
was  charged  with  styling  Himself. 

"  To  ask. 

'  G.  P.  "  answered  and  said  again."  The  Vatican  manuscript  has 
the  Vulgate  reading. 

"  G.  P.  "whom  ye  call."  The  Alexandrian  and  Cambridge  manu- 
scripts have  not  these  words. 

'  G.  P.  "the  more  exceedingly."  Griesbach  and  Schott,  on  the 
authority  of  many  manuscripts,  adopt  the  Vulgate  reading. 

'°  Instead  of  assigning  a  cause  for  their  hatred,  they  renew  their 
shouts.     John  xviii.  40. 

"  Even  haughty  judges  seek  popularity. 

"  The  flagellation  was  intended  to  more  them  to  pity,  and  satisfy  their 


ST.    MARK.  293 

16.  And  the  soldiers  led  Him  away  into  the  court  of  the 
palace,^  and  they  call  together  the  whole  band, 

17.  And  they  clothe  Him  with  purple,  and  platting  a 
crown  of  thorns,  they  put  it  upon  Him. 

18.  And  they  began  to  salute  Him :  Hail,  king  of  the 
Jews. 

19.  And  they  struck  His  head  with  a  reed:  and  they 
spat  on  Him,  and  bending  their  knees,  they  adored  Him. 

20.  And  after  they  had  mocked  Him,  they  took  off  the 
purple  from  Him,  and  put  His  own  garments  on  Him,  and 
they  led  Him  out  to  crucify  Him. 

21.  And  they  forced^  one  Simon,  a  Cyrenian,  the  father 
of  Alexander  and  Rufus,  who  was  passing  by,  coming  out 
of  the  country ,3  to  take  up  His  cross. 

22.  And  they  bring  Him  into  the  place  Golgotha,  which 
being  interpreted,  is  the  place  of  Calvary. 

23.  And  they  gave  Him  to  drink  wine  mingled  with 
myrrh  ;*  but  He  took  it  not.^ 

24.  And  crucifying  Him,^  they  divided  His  garments, 
casting  lots  upon  them,  what  every  man  should  take. 

25.  And  it  was  the  third  hour,'  and  they  crucified  Him. 

rage.  Pilate,  although  governing  with  the  title  of  procurator,  whose 
ordinary  powers  were  fiscal  and  judicial  in  civil  causes,  was  invested 
with  the  power  of  decreeing  capital  punishment.  Coponius,  the  first 
procurator,  had  like  power.  Jos.  Ant.  xviii.  1.  De  Bell.  ii.  11.  See 
"A  Catholic." 

^  The  palace  yard.     Matt,  xxvii.  27.     John  xix.  2. 

^  Matt,  xxvii.  32.     Luke  xxiii.  26. 

'  The  name  Alexander  was  very  common.  Rufus  is  mentioned  with 
praise  by  St.  Paul.  Rom.  xvi.  13.  He  lived  at  Rome,  when  the  apostle 
wrote. 

*  It  is  styled  gall  by  the  Greek  translator  of  St.  Matthew.  It  was 
given  to  Him  before  He  was  nailed  to  the  cross :  afterwards  He  was 
again  offered  drink. 

*  He  tasted,  but  did  not  drink. 

*  Having  crucified  Him.  Matt,  xxvii.  35.  Luke  xxiii.  34.  John 
xix.  23. 

'  That  is,  the  third  hour  had  not  yet  terminated.  It  lasted  until  the 
sixth  hour,  mid-day,  which  was  near  when  they  put  him  on  the  cross. 
John  xix.  14.     This  may  be  gathered  from  v,  33. 


294  THE    FOUR    GOSPELS. 

26.  And  the  inscription  of  His  cause  was  written  above  : 
The  King  of  the  Jews. 

27.  And  with  Him  they  crucified  two  thieves,  the  one 
on  His  right  hand,  and  the  other  on  His  left. 

28.  And  the  Scripture  was  fulfilled  which  saith :  And 
with  the  wicked  He  was  reputed.' 

29.  And  they  that  passed  by,  blasphemed  Him,  wagging 
their  heads,  and  saying ;  Vah,^  Thou  that  destroyest  the 
temple  of  God,  and  in  three  days  buildest  it  up  again  : 

30.  Save  Thyself,  coming  down  from  the  cross. 

31.  In  like  manner,  also,  the  chief  priests  mocking  said 
with  the  scribes,  one  to  another :  He  saved  others :  Him- 
self He  cannot  save. 

32.  Let  Christ,  the  king  of  Israel,^  come  down  from  the 
cross,  that  we  may  see  and  believe.  And  they  that  were 
crucified  with  Him,  reviled  Him.* 

33.  And  when  the  sixth  hour  was  come,  there  was  dark- 
ness over  the  whole  earth,  until  the  ninth  hour. 

34.  And  at  the  ninth  hour  Jesus  cried  out  with  a  loud 
voice,  saying :  Eloi,  Eloi,  lamma  sabachthani  1^  which, 
being  interpreted,  is :  My  God,  My  God,  why  hast  Thou 
forsaken  Me  ? 

35.  And  some  of  the  standers-by  hearing,  said  :  Behold, 
He  calleth  Elias. 

36.  And  one  running  and  filling  a  sponge  with  vinegar, 
and  putting  it  upon  a  reed,  gave  Him  to  drink,  saying  : 
Stay,  let  us  see  if  Elias  come  to  take  Him  down. 

37.  And  Jesus  having  cried  out  with  a  loud  voice,  gave 
up  the  ghost. 

38.  And  the  veil  of  the  temple  was  rent  in  two,  from 
the  top  to  the  bottom. 

*  Isai.  liii.  12. 
'  John  ii.  19. 

*  They  style  Him  such,  deriding  His  pretensions. 

*  One  of  them. 

^  Ps.  xxi.  2.     Matt,  xxvii.  46. 


ST.    MARK.  295 

39.  And  the  centurion  who  stood  over  against  Him, 
seeing  that  crying  out  in  this  manner  He  had  expired, 
said :  Verily  this  man  was  the  Son  of  God. 

40.  And  there  were  also  women  looking  on  afar  off:' 
among  whom  was  Mary  Magdalen,  and  Mary  the  mother 
of  James  the  less,^  and  of  Joseph,  and  Salome  ;^ 

41.  Who  also,  when  He  was  in  Galilee,  followed  Him,* 
and  ministered  to  Him,  and  many  other  women  that  came 
up  with  Him  to  Jerusalem. 

42.  And  when  evening^  was  now  come,  (because  it  was 
the  Parasceve,^  that  is,  the  day  before  the  sabbath,) 

43.  Joseph  of  Arimathea,  a  noble''  councillor,^  who  was 
also  himself  looking  for  the  kingdom  of  God,  came  and 
went  in  boldly^  to  Pilate,  and  begged  the  body  of  Jesus. 

44.  But  Pilate  wondered  that  He  should  be  already 
dead.  And  sending  for  the  centurion,  he  asked  him  if  He 
were  already  dead. 

45.  And  when  he  had  learned  it  from  the  centurion,  he 
gave  the  body  to  Joseph. 

46.  And  Joseph,  having  bought  fine  linen,  and  taken 
Him  down,  wrapped  Him  up  in  the  fine  linen,  and  laid 
Him  in  a  sepulchre  which  was  hewn  out  of  a  rock,  and  he 
rolled  a  stone  to  the  door  of  the  sepulchre. 


'  Matt,  xxvii.  55. 

*  This  title  was  given  to  James  the  hrother,  that  is,  cousin  of  our  Lord, 
to  distinguish  him  from  the  elder  James,  son  of  Zebedee.  He  was  the 
first  bishop  of  Jerusalem. 

'  Salome,  wife  of  Zebedee,  mother  of  John  and  James. 

*  Luke  viii.  2. 

*  Matt,  xxvii.  57.  Luke  xxiii.  50.  John  xix.  38.  This  term  was 
applied  to  the  decline  of  day,  as  well  as  to  the  time  after  sunset.  It  is 
here  used  in  the  former  sense,  since  the  sabbath  commenced  at  sunset. 

*  Preparation.  This  name  was  given  to  the  day  before  the  sabbath, 
because  preparation  was  then  made  for  its  celebration. 

'  Comely,  dignified,  honorable. 

*  One  who  was  official  adviser  or  member  of  the  sanhedrim.  A  Ca- 
tholic renders  it :  "a  Senator." 

*  It  was  dangerous  to  avow  one's  self  an  adherent  of  Christ. 


296  THE    FOUR    GOSPELS. 

47.  And  Mary  Magdalen  and  Mary  of  Joseph  beheld 
where  He  was  laid.^ 


CHAPTER  XVI. 

Chrisfs  resurrection  and   ascension. 

1.  And  when  the  sabbath  was  past,^  Mary  Magdalen  and 
Mary^  of  James,  and  Salome  bought  sweet  spices,*  that 
coming  they  might  anoint  Jesus. 

2.  And  very  early  in  the  morning,  the  first  day  of  the 
week,-'  they  come  to  the  sepulchre,  the  sun  being  now 
risen.^ 

3.  And  they  said,  one  to  another :  "Who  shall  roll  us 
back  the  stone  from  the  door  of  the  sepulchre  ? 

4.  And  looking,  they  saw  the  stone  rolled  back  :  for  it 
was  very  great.' 

5.  And  entering  into  the  sepulchre,^  they  saw  a  young 
man  sitting  on  the  right  side,  clothed  with  a  white  robe : 
and  they  were  astonished. 

6.  He  saith  to  them :  Be  not  affrighted  :  you  seek 
Jesus  of  Nazareth,  who  was  crucified  :  He  is  risen  ;  He  is 
not  here  :  behold  the  place  where  they  laid  Him. 

7.  But  go,  tell  His  disciples  and  Peter^  that  He  goeth 

^  They  observed  it  closely,  being  determined  on  returning  with  per- 
fumes after  the  sabbath. 

"^  After  sunset  of  Saturday.  Matt,  xxviii.  1 ;  Luke  xxiv.  1  ;  Johnxx.  1. 
'  Mother  of  James. 

*  They  had  bought  them  on  Friday.  Luke  xxiii.  56.  After  the  rest  of 
the  sabbath  they  prepared  more  immediately  for  the  anointing  of  the  body. 

'  Sunday. 

'  At  sunrise. 

'  There  is  trajectio,  an  inversion  in  the  order  of  the  sentences.  The 
greatness  of  the  stone  viras  the  cause  of  their  anxiety  about  its  removal. 
The  pious  women  do  not  seem  to  have  known  that  it  was  sealed,  and 
surrounded  by  guards. 

*  Matt,  xxviii.  5.     Luke  xxiv.  4.     John  xx.  12. 
»  "  Especially."  Bloomfield. 


ST.    MARK.  297 

before  you  into  Galilee :  there  ye  shall  see   Him,   as  he 
told  you.^ 

8.  But  they  going  out,^  fled  from  the  sepulchre :  for 
trembling  and  fear  had  seized  them;  and  they  said  nothing 
to  any  man  f  for  they  were  afraid,* 

9.  But^  He  rising  early  the  first  day  of  the  week,^  ap- 
peared first  to  Mary  Magdalen,  out  of  whom  He  had  cast 
seven  devils.' 

10.  She  went,  and  told  them  that  had  been  with  Him,^ 
who  were  mourning  and  weeping.^ 

11.  And  they  hearing  that  He  was  alive,  and  had  been 
seen  by  her,  did  not  believe. ^° 

12.  And  after  that  He  appeared  in  a  different  form^^  to 
two  of  them  walking,  as  they  were  going  into  the  country. ^^ 

13.  And  they  going,  told  it  to  the  rest :  neither  did  they 
believe  them.^^ 

*  Supra,  xiv.  28. 

*  G.  P.  "  quickly."  "  The  word  is  wanting  in  a  number  of  manuscripts, 
some  of  them  of  principal  note,  in  several  of  the  best  editions  and  ancient 
versions."     Campbell. 

'  They  did  not  report  what  they  had  seen  to  any  stranger  :  but  they 
communicated  it  to  some  of  the  apostles. 

*  The  fear  which  seized  on  them  was  a  religious  awe  arising  from  the 
supernatural  vision. 

^  All  that  follows  is  wanting  in  the  Vatican  manuscript.  Its  omission 
probably  originated  in  the  difficulty  of  reconciling  the  narrative  with  the 
other  Evangelists.  It  is  found  however  in  all  the  Greek  manuscripts, 
save  the  Vatican,  in  the  very  ancient  Evangelistaria,  in  the  early  ver- 
sions, as  the  Jerus.,  Syriac,  Arabic,  Vulgate.  It  is  acknowledged  by 
Clemens  Romanus,  Justin,  Irenaeus,  Tatian,  etc.     See  Bloomfield. 

*  John  XX.  16 

'  Corporal  possession,  accompanied  by  convulsions,  is  generally  un- 
derstood by  the  scriptural  phrase.  Many  critics  contend  that  Magdalen 
was  a  totally  distinct  person  from  the  penitent. 

*  His  apostles. 

®  They  wej e  in  deep  affliction,  and  did  not  entertain  the  thought  of 
His  speedy  resurrection. 

"  So  little  disposed  were  they  to  believe  so  extraordinary  a  fact. 

"  As  a  traveller.    Luke  xxiv.  13. 

"  To  Emma  us. 

"  Some  already  believed  the  resurrection  on  the  testimony  of  Peter. 


298 


THE    FOUR    GOSPELS. 


14.  At  length^  He  appeared  to  the  eleven'^  as  they  were 
at  table :  and  He  upbraided  them  with  their  incredulity 
and  hardness  of  heart,^  because  they  did  not  believe  them 
who  had  seen  Him  after  He  was  risen  again. 

15.  And  He  said  to  them  :  Go  ye  into  the  whole  world, 
and  preach  the  gospel  to  every  creature.* 

16.  He  that  belie veth  and  is  baptized,  shall  be  saved  :* 
but  he  that  believeth  not,^  shall  be  condemned. 

17.  And  these  signs  shall  follow  them  that  believe.'  In 
My  name  they  shall  cast  out  devils  f  they  shall  speak  with 
new  tongues.^ 

18.  They  shall  take  up  serpents  ;i<'  and  if  they  shall  drink 
any  deadly  thing,!^  it  shall  not  hurt  them :  they  shall  lay 
their  hands  upon  the  sick,  and  they  shall  recover.^^ 


Luke  xxiv.  34,  but  most  were  slow  to  believe  it,  or  each  particular  mani- 
festation. 

*  This  was  the  last  apparition  on  that  day. 

*  It  is  usual  to  designate  a  body  of  men  by  their  regular  number, 
although  some  be  absent.     Thomas  was  not  present  on  this  occasion. 

'  They  are  justly  reproached  with  dullness  and  slowness  in  believing, 
which  however  strengthen  their  subsequent  belief,  after  full  evidence 
had  been  presented  to  them.  They  did  not  believe  the  testimony  of 
others,  but  they  yielded  to  the  evidence  of  their  own  senses. 

*  To  every  human  being,  gentile  or  Jew,  civilized  or  barbarian.  It  is 
a  Hebraism. 

*  Faith  and  baptism  are  means  of  salvation :  but  faith  must  work  by 
charity,  that  the  grace  of  baptism  may  be  preserved.  Many  believers 
and  baptized  persons  forfeit  grace  and  salvation. 

*  To  disbelieve  the  gospel  preached  by  its  lawful  heralds,  implies  the 
rejection  of  divine  authority,  and  is  matter  of  just  condemnation. 

'  Not  uniformly,  nor  perpetually,  but  according  to  the  secret  counsels 
of  God.  Miracles  were  performed  frequently  by  the  apostles:  yet  they 
were  not  confined  to  them,  nor  to  other  sacred  ministers. 

*  Acts  xvi.  18.  This  continued  to  be  done  in  the  times  of  Irenaeus 
and  Tertullian. 

*  Languages  which  they  had  not  learned.  Acts  ii.  4 ;  x.  4£. 

"  As  Paul  did  in  the  island,  shaking  away  the  snake  without  sustaining 
any  injury.  Acts  xxviii.  5.  They  were,  not  however,  to  indulge  in 
wanton  experiments. 

"  Poisoning  prevailed  widely  in  that  age. 

"  Acts  xxviii.  8.     The  healing  of  the  sick  is  one  of  those  powers 


ST.    MARK.  299 

19.  And  the  Lord  Jesus,  after  He  had  spoken  to  them, 
was  taken  up  into  heaven,^  and  sitteth  on  the  right  hand 
of  God.2 

20.  But  they  going  forth,  preached  every  where:  the 
Lord  working  withal,  and  confirming  the  word  with  the 
signs  that  followed.^ 


which  have  at  all  times  been  most  manifest  in  the  Church  ;  yet  it  is  not 
an  ordinary  gift. 

'  Visibly  in  the  clouds.  Luke  xxiv.  51. 

'  The  humanity  of  Christ  is  exalted  above  all  other  creatures,  and  by 
reason  of  its  hypostatical  union,  receives  divine  honors.  The  right  hand 
of  God  is  a  figurative  expression  for  divine  glory  and  majesty. 

'  St.  Augustin  observes :  "if they  do  not  believe  that  even  these  mi- 
racles were  performed  by  the  apostles  of  Christ,  in  order  that  men  might 
believe  their  announcement  of  his  resurrection  and  ascension,  this  one 
great  miracle  is  enough  for  us,  that  the  whole  world  believed  them 
without  any  miracles."  * 

*  De  civ.  Dei  1.  xxii.  5. 


THE 


HOLY    GOSPEL    OF    JESUS    CHRIST 

ACCORDING  TO  ST.  LUKE. 

St.  Luke  was  a  native  of  Antioch,  the  capital  of  Syria.  He 
was  by  profession  a  physician,  of  which  indications  occur  in  his 
use  of  technical  terms  for  diseases.  He  was  the  disciple  of 
St.  Paul,  whom  he  accompanied  in  his  travels,  as  may  be  gathered 
from  Acts  xvi.  8.  9.  10  ;  2  Tim.  iv.  11  ;  Phil.  v.  23.  24  ;  Coloss. 
iv.  14.  He  wrote  in  Greek,  subsequently  to  St.  Matthew  and 
St.  Mark,  as  is  generally  beheved  ;  but  it  is  difficult  to  fix  the  date. 
He  states  several  particulars,  especially  regarding  the  Blessed 
Virgin,  not  recorded  by  the  other  evangehsts,  and  fxirnishes  other 
facts  not  foimd  elsewhere.  The  whole  narrative,  from  v,  51  of 
chapter  ix.  to  v.  14  of  chapter  xviii.,  is  exclusively  his  own,  except- 
ing one  verse,  v.  18,  ch.  xvi.  His  quotations  from  the  ancient 
Scriptures  are  conformable  to  the  Septuagint,  even  in  those  pas- 
sages in  which  this  version  differs  from  the  Hebrew,  although  they 
are  not  always  literal  and  close.  His  style  is  purer  than  that  of 
the  other  evangelists,  but  not  entirely  free  from  Syriac  turns  of 
speech.  These  are  ascribed  by  some  to  written  memoirs  of  par- 
ticular facts  or  discourses,  such  as  the  canticles  of  Zachary  and  of 
the  Blessed  Vu-gin,  which  they  suppose  him  to  have  used  in  the 
composition  of  his  narrative. 


CHAPTER  I. 


The  conception  of  John  the  Baptist  and  of  Christ:  the  visita- 
tion and  canticle  of  the  Blessed  Virgin :  the  hirth  of  the 
Baptist,  and  the  canticle  of  Zachary. 

1.  Forasmuch^  as  many^  have  talen  in  hand  to  put 
together^  a  narrative  of  the  things  accomplished*  among 
us ; 

2.  Accordingly  as  they  who  from  the  beginning^  were 


*  St.  Luke,  after  the  style  of  Greek  writers,  makes  an  introduction  to 
his  work.     The  Hebrew  writers  enter  at  once  on  the  subject. 

"  Some  of  these  may  have  written  with  good  intention,  to  put  on  re- 
cord the  testimony  of  ocular  witnesses.  However,  not  being  inspired, 
they  were  liable  to  mistake  ;  and  it  was  therefore  highly  important  that 
an  authentic  statement  should  be  made.  Matthew  had  already  written,  and 
also  Mark,  according  to  many,  but  their  gospels  were  not  so  full  as  to 
supersede  the  necessity  of  another  authentic  narrative,  which  might 
embrace  facts  which  they  had  not  noticed.  The  apocryphal  gospels 
are  scarcely  of  so  early  a  date. 

'  These  writers  did  not  profess  a  scrupulous  regard  for  the  order 
of  time  in  which  the  facts  occurred.  They  proposed  to  present  an 
historical  statement.  To  compose  represents  the  meaning  of  the  Greek 
term,  although  it  does  not  express  its  etymological  force,  amralacr^t. 

*  Campbell  approves  of  this  rendering,  in  preference  to  the  Protestant 
version :  "  things  which  are  most  surely  believed  among  us."  He 
maintains  that  the  Greek  term  means  to  convince,  when  applied  to  persons  ; 
and  to  fulfil,  when  applied  to  things  ;  and  quotes  2  Tim.  iv.  5.  Oldhausen 
takes  it  as  here  meaning  accomplished.  Bloomfield  says  that  it  is  here 
taken  by  catachresis  for  certain,  undoubted. 

^  Even  from  the  conception  of  Christ.  Mary,  Joseph,  Zacharias, 
Elizabeth,  were  witnesses  of  the  early  events.  Some  written  memorials 
also  may  have  existed. 


ST.    LUKE.  303 

eye-witnesses^  and  ministers  of  the   word,^  have  delivered 
to  us  :3 

3.  It  seemed  good  to  me  also,*  having  diligently  traced^ 
all  things  from  the  beginning,^  to  write  to  thee  in  order,^ 
most  excellent®  Theophilus,^ 


'  Hence  it  is  manifest  that  Luke  was  not  an  eye-witness,  but  wrote 
on  the  testimony  of  others.  John  rests  on  his  own  knowledge  of  facts. 
1  John  i.  1.2.  Olshausen  observes  :  "  The  term  avtoTttat.  here  no  doubt 
refers  likewise  to  Mary,  the  mother  of  Jesus,  and  other  members  of  the 
families  of  whose  internal  history  mention  is  made  in  the  first  chapters  ; 
of  course  in  connection  with  the  subsequent  history  of  Jesus  and  the 
Church,  the  apostles  are  in  like  manner  included."  Biblical  Commentary, 
vol.  i.  p.  80. 

*  i'Ttrjpirat, :  Officers.  Several  of  those  who  had  witnessed  the  facts,  had 
afterwards  been  made  preachers  of  the  gospel.  Campbell  remarks:  "  I 
have  here  also  preferred  the  rendering  of  the  Vulgate  to  that  of  some 
modern  Latin  interpreters,  who  have  given  a  very  different  sense  to 
the  expression.  In  this  I  am  happy  in  the  concurrence  of  our  trans- 
lators, who  have,  in  opposition  to  Beza,  followed  the  old  interpreter." 
Bloomfield  renders  it :  those  who  took  part  in  the  affair. 

^  Have  testified  orally,  or  even  in  writing. 

*  The  evangelist  speaks  as  if  he  had  formed  this  determination  of 
himself:  but  he  does  not  thereby  exclude  the  secret  influence  of  the 
Holy  Spirit,  by  whom,  no  doubt,  he  was  moved  and  directed.  2  Peter  i.  21. 
As  the  narrative  was  designed  by  him  to  recommend  itself  by  the  charac- 
ters of  truth  which  it  bore  on  it,  and  by  the  sources  of  information,  he  was 
silent  as  to  its  divine  inspiration,  which  might  be  sufficiently  known  to 
the  faithful  from  external  testimony. 

^  That  is  :  followed  up  by  diligent  inquiry.  The  Greek  terra  is  often 
used  for  personal  knowledge,  arising  from  being  present  on  the  spot  at 
the  time  of  the  occurrences.  Here  it  can  only  imply  the  most  accurate 
and  authentic  information.  See  Hug,  Einleitung  in  N.  T.  Vol.  ii.  ^.  33, 
p.  133. 

*  The  Greek  term  may  be  literally  rendered:  "  above  :"  but  it  has  the 
force  of  "from  the  beginning,"  as  Bloomfield,  after  Wetstein,  remarks. 

''  This  does  not  suppose  a  scrupulous  regard  to  the  order  of  time  in 
recording  each  particular  fact,  but  general  attention  to  the  series 
of  events. 

*  This  was  a  title  of  respect  addressed  to  persons  in  high  station, 
such  as  chief  magistrates.     Acts  xxiii.  26  ;  xxiv.  3  ;  xxvi.  25. 

*  This  name  means  "  lover  of  God  ;"  but  it  is  here  a  proper  name. 


304  THE    FOUR    GOSPELS. 

4.  That  thou  mayst  know  the  certainty^  of  those  words^ 
in  which  thou  hast  been  instructed.^ 

5.  There  was  in  the  days  of  Herod,  the  king  of  Judea, 
a  certain  priest  named  Zachary,  of  the  course*  of  Abia, 
and  his  wife  of  the  daughters^  of  Aaron,  and  her  name 
Elizabeth.^ 

6.  And  they  were  both  just  before  God,'  walking^  in  all 
the  commandments  and  justifications^  of  the  Lord  without 
blame. ^° 

7.  And  they  had  no  child,  for  Elizabeth  was  barren,  and 
they  both  were  advanced  in  years." 


'  Lat.  "  Veritatem."  The  Greek  term  denotes  surety,  certainty. 
The  object  of  St.  Luke  was  to  strengthen  the  faith  of  Theophilus,  by  a 
detailed  narrative  of  facts.  This  does  not  imply  on  his  part  any  waver- 
ing or  deficiency  in  faith ;  but  a  liability  to  be  led  astray  as  to  particular 
facts,  by  unauthorized  statements. 

^  Words  are  put  by  a  Hebraism  for  things. 

°  The  Greek  term  xatrixri^i  is  used  in  reference  to  primary  instruc- 
tion, whence  the  words  catechism,  catechumen,  catechesis,  catechist, 
catechize,  are  all  derived. 

*  The  priests  were  divided  into  classes  for  daily  or  weekly  ministra- 
tions. The  term  denotes  a  daily  class,  but  was  applied  to  the  class 
whose  functions  lasted  during  a  week.  Joseph.  A.  1.  vii.  c.  xi.  There 
were  twenty-four  classes,  according  to  the  number  of  sacerdotal  families. 
1  Par.  xxiv.  3. 

^  Descendants.  The  law  which  restricted  marriage  within  one's  own 
tribe,  regarded  heiresses. 

°  The  wife  of  Aaron  bore  the  same  name.     Exod.  vi.  23. 

'  Not  only  externally  before  men,  but  really,  and  in  the  sight  of  God, 
to  whom  the  heart  lies  open. 

*  Acting  :  regulating  their  actions  by  the  divine  law. 

'  The  terms  are  synonymous,  or  nearly  such:  the  former  may  be 
understood  of  the  moral  precepts  ;  the  latter  of  ceremonial  observances. 
The  Latin  version  literally  corresponds  with  the  Greek,  and  the  Rhemish 
faithfully  represents  both,  although  the  term  "justifications"  is  scarcely 
used  in  this  sense  by  pure  English  writers.  "  A  Catholic"  adopts  the 
Protestant  version,  "  ordinances." 

"  This  implies  exemption  from  grievous  transgression,  since  they 
were  blameless  and  just  before  God.  It  does  not  exclude  imperfections, 
or  slight  sins,  which  do  not  destroy  justice. 

No  one  could  perform  the  priestly  functions  after  the  age  of  fifty. 


ST.    LUKE.  306 

8.  And  it  came  to  pass,  when  he  was  officiating  as  priest, 
in  the  order  of  his  course,^  before  God,^ 

9.  According  to  the  custom  of  the  priesthood,^  it  fell 
to  his  lot*  to  offer  incense,^  going  into  the  temple  of  the 
Lord  ;^ 

10.  And  all  the  multitude^  of  the  people  were  praying 
without^  at  the  hour  of  incense. ^ 

11.  And  there  appeared  to  him  an  angel  of  the  Lord,i° 
standing  on  the  right  hand  of  the  altar  of  incense. 

12.  And  Zachary  seeing  him,  was  troubled,  and  fear  fell 
upon  him. 

13.  But  the  angel  said  to  him :  Fear  not,  Zachary,  for 
thy  prayer  is  heard,"  and  thy  wife  Elizabeth  shall  bear 
thee  a  son,  and  thou  shalt  call  his  name  John  ;^^ 

Numbers  viii.  25.  Zachary  was  not  old,  but  sufficiently  advanced  in  years 
to  have  little  hope  of  offspring,  after  the  many  years  passed  in  the  mar- 
riage state. 

'  When  it  was  the  turn  of  his  class  to  officiate. 

"^  In  the  temple. 

'  As  was  customary  with  the  priests  :  as  they  had  agreed  to  serve 
by  turns. 

*  It  appears  that  the  duties  which  each  one  had  to  perform,  were 
determined  by  lot. 

'  This  was  the  most  honorable  of  the  priestly  functions,  and  was  not 
performed  more  than  once  by  the  same  individual. 

°  Incense  was  offered  in  the  sanctuary,  where  the  altar  of  incense  was 
placed.     Exod.  xxx.  1.  7  ;  xl.  21.     Lev.  xvi.  12. 

'  Ordinarily  the  mass  of  the  people  did  not  assemble  on  such  occa- 
sions ;  but  only  the  priests,  Levites,  and  some  viVi  stationis  representing 
the  people.  There  was  a  general  gathering  of  them  on  this  occasion, 
because  it  was  either  a  sabbath  day,  or  some  special  festival. 

^  The  people,  not  being  allowed  to  enter  the  sanctuary,  prayed  with- 
out, in  the  court  of  the  temple. 

®  The  time  when  the  incense  was  offered. 

"  Under  a  sensible  form. 

"  It  is  not  probable  that  Zachary  had  prayed  for  the  birth  of  a  son, 
since  he  considered  it  hopeless :  but  God  had  regard  to  his  prayers 
offered  up  for  grace  and  blessings,  as  St.  Augustin  remarks,  /.  ii.  quasi, 
evang.  q.  1.,  and  gave  him  that  which  he  had  not   ventured  to  ask. 

"  This  name  signifies  :  "  He  was  merciful :"  or  "  he  was  gracious." 
It  was  intended  to  mark  that  God  graciously  gave  this  child  to  his 
parents. 

20 


306  THE    FOUR    GOSPELS. 

14.  And  thou  shalt  have^  joy  and  gladness,  and  many 
shall  rejoice  at  his  birth.^ 

15.  For  he  will  be  great  before  the  Lord  :  and  will  drink 
no  wine,  nor  strong  drink,^  and  he  will  be  filled  with  the 
Holy  Ghost  even  from  his  mother's  womb  :* 

16.  And  he  will  convert  many  of  the  children  of  Israel 
to  the  Lord  their  God. 

17.  And  he  will  go  before  Him^  in  the  spirit  and  power 
of  Elias  :  to  turn  the  hearts  of  the  fathers  towards  the 
children,^  and  the  incredulous  to  the  wisdom  of  the  just,'  to 
prepare  for  the  Lord  a  perfect  people.^ 

18.  And  Zachary  said  to  the  angel :  Whereby  shall  J 
know  this  ?^  for  I  am  an  old  man,  and  my  wife  is  advanced 
in  years. 

*  It  might  be  rendered  :  "  he  will  be  a  joy  to  thee." 

'  This  was  partially  fulfilled  in  the  joy  of  the  friends  of  the  family 
at  the  birth  of  John ;  but  in  a  sublimer  sense  it  is  accomplished  in  the 
joy  of  the  Christian  Church,  which  celebrates  the  auspicious  event. 

^  Any  intoxicating  potion  besides  wine. 

*  This  was  fulfilled  on  the  visit  of  Mary  to  Elizabeth.  Infra  v.  41. 
The  infant  became  sensible  of  the  presence  of  Christ,  at  the  sound  of  the 
voice  of  Mary,  and  was  sanctified  by  the  communication  of  the  grace  of 
the  Holy  Spirit. 

^  Christ  is  plainly  meant,  who  is  hereby  declared  the  Lord  God  of  the 
Israelites.  "  This  verse,"  observes  Olshausen,  "  is  highly  important  on 
account  of  the  expression  tv^riiov  avroii  (before  Him),  which  grammatically 
refers  back  to  xvpioi/  tov  ®i6v  av-tu>v,  (the  Lord  their  God).     Vol.  i.  p.  92. 

^  Matt.  xi.  14.  This  refers  to  Malachy  iv.  6,  which  presents  an  in- 
verse reading.  The  meaning  of  both  readings  may  be  combined,  by 
saying  that  John  by  his  preaching  would  render  the  Jews  worthy  of  the 
affection  and  approbation  of  their  ancestors,  by  inducing  those  to  cherish 
their  sentiments  and  imitate  their  virtues,  thus  drawing  their  heart  to 
their  fathers.  See  Aug.  1.  xx.  de  civ.  Dei,  c.  29.  The  Septuagint  maybe 
rendered  :  "  He  will  turn  the  heart  of  the  father  to  the  son,  and  of  man 
to  his  neighbor."     The  angel  announces  what  the  prophet  had  foretold. 

"'  John  was  to  lead  unbelieving  and  rebellious  men  to  embrace  true 
wisdom,  and  adopt  the  sentiments  of  just  men. 

^  He  was  thus  to  gather  together  and  make  ready  for  the  reception  of 
Christ  the  Lord,  a  people  adorned  with  good  works.  They  are  caUed 
perfect  relatively  to  sinners. 

^  The  like  interrogation  was  made  by  Abraham,  whose  faith  is  praised. 
Gen.  XV.  8 :  the  difference  of  the  result  must  be  traced  to  the  disposition 


ST.    LUKE.  307 

19.  And  the  angel  answering,  said  to  Him:  I  am  Ga- 
briel,^ who  stand  before  God  ;  and  I  am  sent  to  speak  to 
thee,  and  to  bring  thee  these  good  tidings. 

20.  And  behold  thou  shalt  be  dumb,  and  shall  not  be 
able  to  speak^  until  the  day  wherein  these  things  shall 
come  to  pass  ;  because  thou  hast  not  believed  my  words,^ 
which  will  be  fulfilled  in  their  time. 

21.  And  the  people  was  waiting  for  Zachary,  and  they 
wondered  that  he  tarried  so  long*  in  the  temple. 

22.  And  when  he  came  out,  he  could  not  speak  to  them, 
and  they  understood  that  he  had  seen  a  vision  in  the 
temple.^     And  he  made  signs  to  them,  and  remained  dumb. 

23.  And  it  came  to  pass,  after  the  days  of  his  office* 
were  accomplished,  he  departed  to  his  own  house. 

24.  And  after  those  days,  Elizabeth,  his  wife,  conceived  ; 
and  hid  herself'  five  months,  saying : 

25.  Thus  hath  the  Lord  dealt  with  me  in  the  days 
wherein  he  hath  looked  down^  to  take  away  my  reproach 
among  men.^ 

of  mind  in  which  the  words  were  uttered.  Zachary  hesitated  to  believe 
the  promise,  v.  20. 

*  This  name,  which  denotes  power  of  God,  or  man  of  God,  is  found  in 
Daniel,  ix.  21. 

^  The  second  expression  is  stronger  and  more  emphatic,  as  indicating 
that  the  power  of  speaking  would  be  utterly  impeded  during  the  time  spe- 
cified. 

'  Hesitancy  and  doubt  are  classed  with  unbelief.  It  is  not  likely  that 
Zachary  utterly  disbelieved  a  promise  made  under  such  extraordinary 
circumstances. 

''  The  vision  did  not  probably  occupy  much  time  :  but  Zachary  may 
have  been  so  affected  by  it  as  to  remain  long  in  the  sanctuary.  The  ce- 
remony of  incensing  usually  occupied  a  very  short  space  of  time. 

^  From  his  appearance,  as  well  as  from  the  delay,  they  conjectured 
that  something  supernatural  had  taken  place,  and  he  confirmed  their  con- 
jectures by  signs. 

°  Of  his  liturgy.  The  priestly  ministry  was  thus  designated,  ii.  Par. 
xxxi.  4.    The  term  originally  signified  any  public  service,  civil  or  military. 

'  From  public  observation.  *  He  hath  looked  on  me  favorably. 

'  Barrenness  was  then,  as  it  still  is,  a  matter  of  reproach,  although  it 
imply  no  fault. 


308  -  THE    FOUR   GOSPELS. 

26.  And  in  the  sixth  month/  the  angel  Gabriel  was  sent 
from  God  into  a  city  of  Galilee,  called  Nazareth, 

27.  To  a  virgin  espoused^  to  a  man  whose  name  was 
Joseph,  of  the  house  of  David  ;  and  the  name  of  the  virgin 
was  Mary. 

28.  And  the  angel  being  come  in,  said  to  her :  HaiP  full 
of  grace,*  the  Lord  is^  with  thee :  Blessed  art  thou  among 
women.^ 

29.  But  she  hearing  it,"'  was  troubled  at  his  saying,  and 
thought  with  herself  what  manner  of  salutation  this 
should  be. 


*  From  the  conception  of  Elizabeth. 

'  "  Lest  she  should  incur  the  infamy  of  having  lost  her  virginity  .  .  . 
Our  Lord  chose  rather  to  give  occasion  to  some  to  doubt  of  His  origin, 
than  of  the  virtue  of  His  mother."     St.  Ambrose. 

^  The  Hebrew  salutation  was  :  Peace  to  thee.  The  evangelist  pre- 
sents a  Greek  form,  which  literally  signifies :  rejoice. 

*  The  Greek  terra  is  the  perfect  participle,  in  the  passive  voice,  of  the 
verb  which  signifies  to  render  pleasing,  or  to  endow  ivith  grace.  Eph.  i.  6. 
It  might  be  rendered  :  endowed  with  grace.  Verbs  in  that  form  often 
signify  a  fulness,  or  abundance,  Luke  xvi.  20,  whence  the  ancient  inter- 
preter rendered  it:  full  of  grace.  Campbell  renders  it:  "favorite  of 
heaven."  Bloomfield  remarks  :  "  This  is  not  well  rendered  '  beloved,* 
or  '  favorite  of  heaven,'  as  in  Campbell's  version.  Better  (as  in  the 
Vulgate)  '^  gratia  plena''  .  .  .  For  (as  Valckn  observes)  all  verbs  of  this 
form,  as  atiuatow,  6u.v^o,t:6u>,  &c.,  have  a  sense  of  heaping  up,  or  render- 
ing full.''''  St.  Ambrose  remarks :  "  This  salutation  was  reserved  to 
Mary  alone:  for  she  alone  is  properly  styled  full  of  grace,  since  she 
alone  obtained  the  grace  which  none  other  had  deserved,  to  be  filled  with 
the  Author  of  grace." 

^  No  verb  is  expressed  in  the  text.  Some  understand  it  to  be  in  the 
optative  mood,  as  by  way  of  prayer.  It  was  a  Hebrew  form  of  saluta- 
tion.    Judges  vi.  12  ;  Ruth  ii.  4. 

^  "  Such  a  phrase,"  says  Campbell,  "  is,  in  the  Hebrew  idiom,  an  ex- 
pression of  the  superlative."  Bloomfield  renders  it :  "the  happiest,  most 
fortunate  art  thou  of  women." 

'  G.  P.  "  And  when  she  saw  him."  The  text  literally  means :  having 
seen.  "  The  Vulgate  renders  cum  audivisset,  which  Kuinoel  with  reason 
approves.  For  verbs  of  seeing  and  hearing  are,  in  Hebrew,  Greek,  and 
Latin,  often  interchanged,  as  indeed  are  all  verbs  of  sense."  Bloom- 
field. 


ST.     LUKE.  309 

30.  And  the  angel  said  to  her :  Fear  not,  Mary,  for 
thou  hast  found^  grace  with  God. 

31.  Behold,  thou  wilt  conceive  in  thy  womb,^  and  wilt 
bring  forth  a  son  ;  and  wilt  call  His  name  Jesus. 

32.  He  will  be  great,  and  will  be  called^  the  Son  of  the 
most  High,  and  the  Lord  God  will  give  to  Him  the  throne 
of  David*  His  father :  and  He  will  reign  over  the  house  of 
Jacob^  for  ever, 

33.  And  of  His  kingdom  there  will  be  no  end. 

34.  And  Mary  said  to  the  angel :  How  shall  this  be,^ 
since  I  know  not  man  V 

35.  And  the  angel  answering,  said  to  her :  The  Holy 
Ghost  will  come  upon  thee,  and  the  power  of  the  Most 


*  That  is,  obtained.     Gen.  vi.  8. 
^  Isai.  vii.  14;  Infra  ii.  21. 

^  That  is  :  ivill  be.  This  manner  of  speaking  is  common  in  Hebrew, 
Greek,  and  Latin. 

*  The  power  of  the  Messiah  was  shadowed  forth  by  the  throne  of 
David,  Isa.  ix.  7 :  but  Christ  was  to  rule  from  sea  to  sea,  and  from  the 
river  to  the  utmost  bounds  of  the  earth.     Dan.  vii.  14.  27  ;  Mich.  iv.  7. 

*  The  followers  of  Christ  are  the  spiritual  progeny  of  Jacob. 

®  This  does  not  imply  doubt :  it  is  an  inquiry  into  the  manner  in  which  the 
promise  is  to  be  fulfilled.  "  We  dare  not  imagine,  that  she  who  was  chosen 
to  bring  forth  the  Son  of  God  should  appear  incredulous.  How  would  it 
have  happened  that  Zachary  should  be  struck  dumb  for  his  unbelief,  and 
Mary,  although  not  believing,  should  be  honored  by  the  infusion  of  the 
Holy  Spirit  1  Her  prerogative  as  mother,  which  doubtless  deserved  pe- 
culiar deference,  cannot  explain  this  ;  as  her  prerogative  was  greater,  so 
must  she  have  been  endowed  with  greater  faith.  She  did  not  doubt  of 
the  event,  but  she  inqnired  into  the  manner  of  its  accomplishment."  St. 
Ambrose.  Grotius  with  others  considers  the  sentence  not  to  be  interro- 
gative, but  expressive  of  admiration.  Olshausen  remarks  :  "  The  ques- 
tion of  Mary  sounds  as  one  springing  from  doubt,  and  yet  she  was  filially 
'  faithful.' "  Vol.  i.  p.  96.  "  The  belief  of  Mary  thus  made  amends  for 
the  unbelief  of  Eve."    p.  107. 

'  From  this  observation  it  is  manifest  that  she  was  determined  to  pre- 
serve her  virginity.  St.  Gregory  of  Nyssa,  Orat.  in  Nat.  Christi,  and 
St.  Augiistin,  1.  de  Virg.  c.  iv.,  gather  from  it  that  she  had  made  a  vow 
to  this  end. 


310  THE    FOUR    GOSPELS. 

High  will  overshadow  thee.  And  therefore  also  the  Holy 
one  which  will  be  born  of  thee,^  will  be  called  the  Son  of 
God. 

36.  And  behold  thy  cousin  Elizabeth,^  she  also  hath  con- 
ceived a  son  in  her  old  age ;  and  this  is  the  sixth  month 
with  her  who  is  called  barren ; 

37.  For  nothing^  shall  be  impossible  with  God. 

38.  And  Mary  said  :  Behold  the  handmaid  of  the  Lord  :* 
be  it  done  to  me  according  to  thy  word.  And  the  angel 
departed  from  her. 

39.  And  Mary  rising  up^  in  those  days,  went  with  haste'^ 
into  the  hilly  country,  to  a  city  of  Juda. 

40.  And  she  entered  into  the  house  of  Zachary,  and 
saluted  Elizabeth.^ 

41.  And  it  came  to  pass,  that  when  Elizabeth  heard  the 


^  "This,"  says  Campbell,  "is  one  of  the  few  iiistances  in  which  our 
translators  have  deserted  the  common  Greek,  and  preferred  the  reading 
of  the  Vulgate.  There  are  indeed  four  manuscripts,  only  one  of  them 
of  note,  and  the  first  Syriac  with  some  other  versions  which  concur  with 
the  Vulgate  in  reading  tx  aov  after  -to  yiwi^fjuvov-''^  Many  of  the  Fathers 
quote  the  text  after  this  manner. 

^  Mary  was  of  the  tribe  of  Juda,  and  Elizabeth  of  the  tribe  of  Levi. 
As  the  tribes  intermarried,  it  is  easily  understood  how  they  could  be 
closely  related. 

^  The  Hebrews  use  ivord  for  thing :  literally  7io  word. 

*  This  is  a  simple  but  beautiful  expression  of  acquiescence  in  the  di- 
vine will.  "  See  her  humility,  see  her  devotion.  She  styles  herself  the 
handmaid  of  the  Lord,  when  she  is  chosen  to  be  His  Mother."  St. 
Ambrose. 

^  A  Hebrew  expression  for  setting  out  on  a  journey. 

°  This  journey  was  prompted  by  higher  motives  than  mere  friendship 
for  her  relative.  "  She  went  into  the  mountainous  country,  not  as  if  in- 
credulous as  to  the  oracle,  nor  as  uncertain  of  the  declaration  made  to  her, 
nor  as  doubtful  of  the  fact  alleged  in  its  confirmation ;  but  rejoicing  in 
the  accomplishment  of  her  desire,  religiously  intent  on  discharging  a 
duty  imposed  by  kindred,  and  hastening  on  her  way  under  the  impulse  of 
joy."     St.  Ambrose. 

'  Most  probably  in  the  usual  form  :  Peace  be  to  thee. 


ST.    LUKE.  311 

salutation  of  Mary,  the  infant  leaped,^  in  her  womb  :  and 
Elizabeth  was  filled  with  the  Holy  Ghost  i^ 

42.  And  she  cried  out  with  a  loud  voice,  and  said : 
Blessed  art  thou  among  women,  and  blessed  is  the  fruit  of 
thy  womb.3 

43.  And  whence  is  this  to  me,*  that  the  mother  of  my 
Lord^  should  come  to  me  ?^ 

44.  For  behold  as  soon  as  the  voice  of  thy  salutation 
sounded  in  my  ears,^  the  infant  in  my  womb  leaped  forjoy.^ 


'  In  the  latter  months  of  pregnancy  a  sudden  motion  of  the  foetus  is  not 
unusual,  when  the  mother  experiences  any  extraordinary  sensation:  but 
the  event  here  recorded  was  plainly  supernatural.  "  Elizabeth  was  the 
first  to  hear  the  voice  :  John  was  the  first  to  feel  the  grace  :  she  heard 
in  a  natural  way  :  he  leaped  with  joy  on  account  of  the  mystery  :  she  per- 
ceived the  arrival  of  Mary  :  he  became  sensible  of  the  presence  of  the 
Lord."     St.  Ambrose. 

'  Ordinarily  the  motion  of  the  foetus  is  the  consequence  of  the  mother's 
excited  feeling.  In  this  case  it  arose  from  a  divinely  imparted  sense  of 
the  presence  of  Christ.  The  mother  at  the  same  time  was  enlightened 
to  know  the  mystery.  "  By  a  double  miracle  the  mothers  prophesy  by  the 
spirit  of  their  infants."     St.  Ambrose. 

^  This  praise  of  the  incarnate  God  is  added  by  Elizabeth  to  the  praise 
of  Mary,  which  the  angel  had  pronounced.  "  The  fruit  of  the  womb  is 
the  flower  springing  from  the  root,  of  which  Isaiah  has  well  prophesied  : 
'  There  shall  come  forth  a  rod  out  of  the  root  of  Jesse,  and  a  flower  shall 
rise  up  out  of  his  root.'  The  Jewish  nation  is  the  root,  Mary  is  the 
rod  :  Christ  is  the  flower  of  Mary,  and  like  the  fruit  of  a  good  tree,  as  we 
advance  in  virtue,  flourishes  and  fructifies  in  us."     St.  Ambrose. 

*  Kindred,  although  near,  could  not  entitle  Elizabeth  to  so  high  an 
honor. 

^  Christ  is  truly  our  Lord  in  the  strictest  sense.  "  We  may  turn  it," 
says  Olshausen,  "  as  we  please,  we  shall  never  be  able  to  demonstrate  the 
propriety  of  calling  a  child  as  yet  unborn  xuptoj,  but  by  the  supposition  that 
Elizabeth,  enlightened  bj  the  Holy  Ghost,  as  were  the  prophets  of  old, 
perceived  like  them  the  divine  nature  of  the  Messiah,  as  the  mother  of 
whom  she  saluted  Mary."  Vol.  1,  p.   109. 

*  The  condescension  of  one  so  exalted  calls  for  our  admiration. 

'  The  sound  of  Mary's  voice  was  attended  with  this  extraordinary 
result. 

*  The  infant  was  made  conscious  of  the  presence  of  His  Lord,  and  re- 
joiced at  it.  As  the  whole  fact  was  supernatural,  this  should  not  excite 
surprise. 


312 


THE    FOUR    GOSPELS. 


45.  And  blessed  art  thou  who  hast  believed,^  because^ 
those  things  that  were  spoken  to  thee  by  the  Lord,  will  be 
accomplished. 

46.  And  Mary  said  :  My  soul  doth  magnify  the  Lord  ; 

47.  And  my  spirit  hath  rejoiced  in  God  my  Saviour.^ 

48.  Because  He  hath  looked  down  on  the  lowliness  of 
His  handmaid,*  for  behold  henceforth  all  generations  will 
call  me  blessed.^ 

49.  Because  He  that  is  mighty  hath  done  great  things 
for  me  f  and  holy  is  His  name. 

50.  And  His  mercy  is  from  generation  unto  generation  to 
them  that  fear  Him,'' 

51.  He  hath  shown^  might  in  His  arm  :  He  hath  scattered 
the  proud  in  the  conceit  of  their  heart.^ 

52.  He  hath  put  down  the  mighty  from  their  throne ^^° 
and  hath  exalted  the  humble.'^ 

53.  He  hath  filled  the  hungry  with  good  things  :^^  and  the 
rich  He  hath  sent  away  empty.^^ 


■"  There  may  be  an  implied  reference  to  the  unbelief  of  Zachary. 

'  Or,  "that." 

'  This  canticle,  like  the  Psalms,  repeats  the  same  sentiments  in  cor- 
responding verses,  or  parts  of  verses.  The  first  verse  resembles  Ha- 
bacuc  iii.  18. :  "  I  will  rejoice  in  the  Lord  :  and  I  will  joy  in  God  my 
Jesus." 

^  His  lowly  handmaid. 

'""  This  is  among  the  most  splendid  prophecies  of  the  new  dispensation. 
"  In  proportion  to  the  excellence  of  her  dignity  ir  the  eminence  of  her 
prophecy."     St.  Ambrose. 

®  In  raising  her  to  so  high  a  dignity. 

■■  Ps.  cii.  17. 
Displayed  or  exercised  power.     Isai.  li.  9.  Ps.  Ixxxviii.  14. 
He  frustrates  the  designs  of  the  proud.  Ps.  xxxii.  10. 

"^  Thrones,  in  the  text. 

^'  The  lowly — persons  of  low  condition. 

The  providence  of  God  in  supplying  the  wants  of  his  creatures,  and 
relieving  them  from  destitution,  is  worthy  of  all  praise.  1  Kings  ii.  5. 
Ps.  xxxiii.  11. 

All  the  riches  of  men,  and  all  the  provisions  made  against  want,, 
cannot  avail,  when  God  withdraws  His  favor. 


ST.  LUKE.  313 

54.  He  hath  received^  His  servant  Israel,  being  mindful 
of  His  mercy.2 

55.  As  He  spake  to  our  fathers,  to  Abraham  and  to  his 
seed  for  ever.^ 

56.  And  Mary  abode  with  her  about  three  months :  and 
returned  to  her  own  house.* 

57.  Now  the  time  for  Elizabeth's  delivery  was  come,  and 
she  brought  forth  a  son. 

58.  And  her  neighbors  and  kinsfolk  heard  that  the  Lord 
had  showed  His  great  mercy  towards  her,  and  they  con- 
gratulated with  her. 

59.  And  it  came  to  pass  that  on  the  eighth  day  they 
came  to  circumcise  the  child,^  and  they  called  him  by  the 
name  of  his  father,  Zachary. 

60.  And  his  mother  answering,  said  :  Not  so,  but  he  shall 
be  called  John.^ 

61.  And  they  said  to  her :  There  is  none  of  thy  kindred 
that  is  called  by  this  name.'' 

62.  And  they  made  signs  to  his  father,^  how  he  would 
have  him  called. 


'  He  has  taken  into  favor.     Is.  xli.  8.   10. 

"^  Whilst  relief  was  withheld,  mercy  seemed,  as  it  were,  forgotten. 

^  Gen.  xvii.  9;  xxii.  16.  Ps.  cxxxi.  11.  Isai.  xli.  8.  Campbell  re- 
marks that  :  "  as  he  spoke  to  our  fathers  "  should  be  considered  paren- 
thetical, and  the  words  which  follow  should  be  connected  with  the  pre- 
ceding words,  so  as  to  read  :  "  being  mindful  of  His  mercy  to  Abraham 
and  to  his  seed  for  ever."  It  may  be  elliptical,  intimating  that  He  pro- 
mised to  give  the  land  of  Chanaan,  which  was  the  type  of  better  things, 
to  Abraham  and  his  seed  for  ever. 

*  After  the  delivery  of  Elizabeth,  which  is  about  to  be  related. 

*  This  ceremony  was  performed  in  the  house  of  the  parents,  by  the 
father,  or  other  person  chosen  by  him.  0 

"  The  name  had  been  revealed  to  her,  or  communicated  to  her  in 
writing  by  Zachary. 

'  The  custom  prevailed  of  calling  children  by  the  names  of  their  re- 
latives. The  Church  recommends  to  give  them  rather  the  names  of  saints, 
whom  they  may  imitate. 

*  That  he  might  intimate. 


314 


THE    FOUR    GOSPELS. 


63.  And  demanding^  a  tablet,  lie  wrote,  saying  :  John  is 
his  name.2     And  they  all  wondered. 

64.  And  immediately  his  mouth  was  opened,  and  his 
tongue,^  and  he  spake,  blessing  God. 

65.  And  fear*  came  upon  all  their  neighbors  ;  and  all 
these  things  were  noised  abroad  over  all  the  hilly  country 
of Judea  : 

66.  And  all  they  that  had  heard  them,  laid  them  up 
in  their  heart,^  saying :  What  an  one,  think  ye,  will  this 
child  be  !   for^  the  hand  of  the  Lord  was  with  him.'' 

67.  And  Zachary,  his  father,  was  filled  with  the  Holy 
Ghost,  and  he  prophesied,^  saying : 

68.  Blessed  be  the  Lord  God  of  Israel  :^  because  He  hath 
visited^"  and  wrought  the  redemptions^  of  His  people  : 

69.  And  He  hath  raised  up  for  us  a  horn  of  salvation^^  i^ 
the  house  of  David  His  servant. 

70.  As  He  spake  by  the  mouth  of  His  holy  prophets, 
who  are  of  old  '.^^ 

7L  Deliverance^*  from  our  enemies,  and  from  the  hand 
of  all  who  hate  us. 

^  By  signs.  ^  Supra  v.  13. 

^  The  preceding  verb  is  not  applicable  to  tongue  ;  so  that  another  verb 
must  be  understood  :  v.  g.  was  loosed.  It  is  not  unusual  with  the  best 
writers  to  connect  two  nouns  with  a  verb,  which  is  only  suitable  to  one. 

*  Awe. 

^  Reflected  seriously  on  them. 

®  G.  P.  "And."  Lachmann  adopts  the  Vulgate  reading,  which  is  con- 
formable to  four  of  the  chief  manuscripts,  and  to  several  versions. 

'  He  was  manifestly  under  divine  guidance  and  protection. 

"  Spoke  under  inspiration.  "  Psalm  Ixxiii.  12. 

'°  In  mercy.  "  By  paying  the  ransom. 

"  A  saving  horn,  a  powerful  deliverer.  The  horn  was  the  emblem 
of  power.  Ps.  cxxxi.  17.  Christ  our  Lord  is  here  designated  by  this 
figure^ 

^'  Jer.  xxiii.  6 ;  xxx.  10.  The  Greek  terms  are  applicable  to  all  the 
past  time.   The  prophets  flourished  at  different  periods. 

"  The  term  "  Salvation  "  does  not  suit  in  the  connexion  in  which  the 
words  here  stand.  A  Catholic  renders  it  "  a  horn  of  deliverance."  It  is 
in  the  accusative,  in  apposition  with  the  horn,  or  governed  by  a  verb 
which  is  understood  :  effecting,  or  giving. 


ST.    LUKE.  315 

72.  To  perform  mercy  to  our  fathers  :^  and  to  remember 
His  holy  covenant.^ 

73.  The  oath^  which  He  swore  to  Abraham,  our  father, 
that  He  would  grant  to  us, 

74.  That  being  delivered  from  the  hand*  of  our  enemies,^ 
we  may  serve  Him  without  fear, 

75.  In  holiness  and  justice  before  Him,  all  our  days.^ 

76.  And  thou,  child,  shalt  be  called^  the  prophet  of  the 
Most  High :  for  thou  shalt  go  before  the  face  of  the  Lord,® 
to  prepare  His  ways : 

77.  To  give  knowledge  of  salvation^  to  His  people,  unto 
the  remission  of  their  sins  : 

78.  Through  the  tender  mercy^°  of  our  God  ;  in  which 
the  Orient,"  from  on  high,  hath  visited  us  : 

79.  To  enlighten  them  that  sit  in  darkness,  and  in 
the  shadow  of  death :  to  direct  our  feet  into  the  way  of 
peace. 


'  To  execute  the  merciful  promises  made  to  their  ancestors. 
^  God  is  said  to  remember  His  covenant,  when  He  executes  it. 
'  Gen.  xxii.  16.   Jer.  xxxi.  33.    Hebr.  vi.  13.  17.     The  oath  is  in  the 
accusative.     According  to  may  be  understood. 

*  The  power.  • 

°  This  in  its  most  obvious  sense  seems  to  regard  deliverance  from 
temporal  enemies,  which  the  Jews  expected  from  the  Messiah :  but  the 
Holy  Ghost  had  in  view  enemies  more  formidable,  that  war  against 
the  soul. 

*  G.  P.  "  the  days  of  our  life."  The  last  words  are  cancelled  by 
Griesbach  and  Schott  on  the  authority  of  nine  uncial  manuscripts,  and  of 
the  versions  generally.    Olshausen  pronounces  them  spurious. 

■'  John  was  to  be  called  the  prophet  because  he  was  truly  such. 

*"  Christ  is  spoken  of  as  the  Lord,  whose  ways  were  made  ready  by 
John.  Allusion  is  made  to  the  usual  repairs  of  the  public  roads  prepara- 
tory to  a  royal  visit. 

*  Saving  knowledge.   Mai-  iv.  5.    Supra  17. 

'"  "  Bowels  of  mercy "  in  the  text  express  the  tenderness  of  divine 
mercy-  The  Jews  regarded  the  bowels  and  the  womb  as  the  seat  of 
purely  pathological  feelings. 

"  The  rising  sun  is  a  beautiful  image  of  Christ,  the  light  of  the  world. 
Zach.  iii.  8  ;   vi.  12.    Mai.  iv-  2. 


316 


THE    FOUR    GOSPELS. 


80.  And  the  child  grew,  and  was  strengthened  in  spirit  :^ 
and  was  in  the  deserts^  until  the  day  of  his  manifestation 
to  Israel.^ 


CHAPTER    II. 

The  birth  of  Christ.  His  ciixumcision.  His  presentation  in 
the  temple.  Simon's  prophecy.  At  twelve  years  of  age, 
Christ  is  found  among  the  doctors. 

1.  And  it  came  to  pass  that  in  those  days*  a  decree  went 
forth  from  Augustus  Cesar/  that  the  whole  world^  should 
be  enrolled. 


^  In  grace  and  supernatural  gifts. 

^  We  know  not  at  what  age  John  betook  himself  to  the  deserts  :  not, 
however,  until  he  was  able  to  provide  for  himself. 
^  When  he  came  forth  to  preach  and  baptize. 

*  During  the  pregnancy  of  the  Virgin. 

°  Of  this  decree  no  profane  historian  has  made  mention.  "  Yet  Savig- 
ny's  inquiries  into  the  nature  of  the  ancient  Roman  state  of  taxation  (in 
the  Zeitschr.  f  geschichtl.  Rechtswiss.  Vol.  VI.)  have  proved  that  Au- 
gustus intended  indeed  to  introduce  an  equal  form  of  taxation  throughout 
the  whole  of  the  Roman  empire,  a  fact  which  was  doubted  for  some  time. 
(Liv.  epit.  lib.  134.  Dio  Cass,  liii-  22.  Isidor.  orig.  v.  36.  Cassidor.  iii. 
52.  Suidas  s.  v.  artoy^a^ri)-  That  this  undertaking  included  likewise 
Palestine,  which  had  not  been  as  yet  named  a  Roman  province,  will 
offer  nothing  remarkable,  the  moment  we  consider  that  artoypa^jj  is  here 
applied  to  the  enrolment  of  real  estates,  or  landed  property,  but  not  to  a 
mere  enumeration  of  personal  property,  which  has  its  adequate  Greek 
term,  aTtotlfirjai-i,  '  enumeration,  census.'  To  such  an  enrolment  the  empe- 
ror could  well  have  recourse,  considering  the  utter  dependence  in  which 
the  Jewish  prince  found  himself  to  the  Roman  emperor,  a  dependence 
which  extended  to  such  a  degree,  that  the  Jews,  in  taking  the  oath  of 
fidelity  to  be  exercised  towards  Herod,  had  also  to  swear  the  same  for 
the  emperor."  Olshausen,  Vol  L  p.  126-  "A  Catholic "  thinks  that 
there  was  no  general  enrolment  at  that  period,  but  that  it  was  confined  to 
Judea. 

*  The  empire  and  its  dependencies.  "A  Catholic  "  here  restricts  its 
signification  to  Judea. 


ST.  LUKE.  317 

2.  This  first  enrolment  was  made  by  Cyrinus,^  the  go- 
vernor of  Syria.2 

3.  And  all  went  to  be  enrolled,  every  one  to  his  own  city. 

4.  And  Joseph  also  went  up  from  Galilee,  from  the  city 
of  Nazareth  unto  Judea,  to  the  city  of  David,  which  is 
called  Bethlehem  :^  because  he  was  of  the  house  and  fa- 
mily of  David, 

5.  To  be  enrolled  with  Mary,*  his  espoused^  wife,  who 
was  with  child. 

6.  And  it  came  to  pass  that  while  they  were  there,  the 
days  for  her  delivery  were  completed. 

7.  And  she  brought  forth  her  first-born  Son,^  and  wrap- 

'  G.  p.  "Cyrenius."  The  Vatican  manuscript  and  the  versions  gene- 
rally agree  with  the  Vulgate. 

^  From  Josephus  it  appears  that  Publius  Sulpicius  Quirinus  was  not 
raised  to  the  dignity  of  proconsul  of  Syria  for  nearly  ten  years  after- 
wards. (Ant.  xvi.  13.  See  also  Tacit.  Annal.  iii.  68.)  Sentius  Saturninus 
was  made  proconsul  towards  the  end  of  the  life  of  Herod.  To  him  the 
enrolment  is  ascribed  by  Tertullian.  Calmet  suggests  that  the  text 
might  be  rendered  :  "  This  enrolment  was  made  prior  to  that  made  by 
Cyrinus ; "  which  was  well  known  to  all.  Olshausen  thinks  that  the 
change  of  an  accent  might  remove  the  whole  difficulty.  "  It  would  be 
better  to  read  avtvj  pro  avtt;,  so  that  this  idea  would  be  expressed  in  the 
words  :  '  The  taxation  itself  (which  at  that  time  would  merely  have 
been  undertaken)  took  place  first  under  the  proconsulate  of  Quirinus.' " 
He  adds  with  Tholuck,  "  that  even  although  these  difficulties  be  not 
entirely  solved,  no  conclusions  can  be  drawn  therefrom  against  the 
authenticity  of  St.  Luke,  who  proves  himself  throughout  perfectly  con- 
versant with  the  Jewish  and  Roman  history,  and  more  especially  with 
the  nature  of  that  first  complete  census  under  Quirinus.  (Comp.  v.  37. 
of  the  acts  of  the  Apostles  with  Joseph.  Antiqu.  xviii.  1.  1.)"  Vol.  I. 
pag.  128. 

'  Mich.  V.  2.   Matt.  ii.  6. 

*  It  was  not  according  to  Roman  usage  that  women  should  accompany 
their  husbands  on  their  journeys  to  the  census.  Probably  the  Jewish 
usage  was  chiefly  regarded  by  those  who  were  charged  with  the  execu- 
tion of  this  decree  in  Judea.  The  journey  of  Mary  to  Bethlehem 
gives  reason  to  believe  that  she  may  have  had  some  small  estate  there, 
although  she  was  poor. 

^  Her  virginal  integrity  is  strongly  marked. 

^  This,  as  has  been  elsewhere  remarked,  implies  no  subsequent 
birth.  The  law  so  designated  the  first-born,  whether  others  came  after, 
or  not. 


318  THE    FOUR    GOSPELS. 

ped  Him  up  in  swaddling  clothes,  and  laid  Him  in  the 
manger  :^  because  there  was  no  room  for  them  in  the  inn.- 

8.  And  there  were  in  the  same  country  shepherds 
watching,^  and  keeping  the  night-watches  over  their  flock. 

9.  And  behold,  an  angel  of  the  Lord  stood  by  them,  and 
the  brightness  of  God  shone  round  about  them,  and  they 
feared  with  great  fear.* 

10.  And  the  angel  said  to  them  :  Fear  not ;  for  behold,  I 
bring  you  good  tidings  that  shall  be  great  joy  to  all  the 
people  : 

11.  For  this  day  is  born  to  you  a  Saviour,  who  is  Christ 
the  Lord,  in  the  city  of  David. 

12.  And  this  shall  be  a  sign  to  you.  Ye  shall  find  an 
infant  wrapped  in  swaddling  clothes,  and  laid  in  a 
manger. 

13.  And  suddenly  there  was  with  the  angel  a  multitude 
of  the  heavenly  host,^  praising  God,  and  saying : 

14.  Glory  to  God  on  high  :^  and  on  earth  peace  to  men 
of  good  will.''^ 

^  From  this  circumstance  it  is  clear  that  the  place  of  His  birth  was 
one  in  which  animals  used  to  eat.  A  stable  was  not  too  lowly  a  place 
for  the  Lord  incarnate. 

^  The  Greek  term  signifies  a  place  of  entertainment.  Some  think  it 
means  a  private  house,  where  strangers  were  gratuitously  entertained. 

'  Living  in  the  fields.  In  the  East  the  shepherds  remained  night  and 
day,  with  their  flocks,  the  mildness  of  the  climate  allowing  it. 

*  They  feared  exceedingly. 

'  The  angels  are  styled  a  host. 

"  In  the  highest  heavens. 

'  The  Vulgate  reading  is  supported  by  the  Alexandrian  and  Cambridge 
manuscripts,  and  by  the  Gothic  and  Saxon  versions.  The  meaning  is 
natural,  the  antithesis  being  well  sustained,  as  Schott  and  Olshausen 
agree.  The  common  reading,  which  is  followed  by  the  Protestant 
version,  breaks  the  sentence  into  three  parts,  and  destroys  its  beauty  : 
"Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  toward 
men."  The  good  will  mentioned  in  the  text  is  by  many  understood  of 
divine  favor  ;  by  others,  of  the  kind  disposition  of  men  one  towards 
another.  The  objection  raised  against  either  interpretation  as  limiting 
what  had  just  been  declared  a  general  occasion  of  joy,  is  not  well 
founded :  since  it  only  implies  that  the  blessings  proffered  are  not  un- 
conditionally and  indiscriminately  bestowed. 


ST.    LUKE.  319 

15.  And  it  came  to  pass,  after  the  angels  departed  from 
them  into  heaven,  the  shepherds^  said,  one  to  another :  Let 
us  go  over  to  Bethlehem,  and  let  us  see  this  thing^  that  is 
come  to  pass,  which  the  Lord  hath  showed  to  us. 

16.  And  they  came  in  haste  :  and  they  found  Mary  and 
Joseph,  and  the  Infant  lying  in  the  manger. 

17.  And  seeing,  they  understood  of  the  word^  that  had 
been  spoken  to  them  concerning  this  child. 

18.  And  all  that  heard  wondered;  and*  at  those  things 
that  were  told  them  by  the  shepherds. 

19.  But  Mary  kept  all  these  words,  pondering  in  her 
heart.^ 

20.  And  the  shepherds  returned,  glorifying  and  praising 
God,  for  all  the  things  they  had  heard  and  seen,  as  it  was 
told  unto  them. 

21.  And  after  eight  days  were  accomplished^  that  the 
child  should  be  circumcised.  His  name  was  called  Jesus,' 
which  was  called  by  the  angel  before  He  was  conceived 
in  the   womb. 

22.  And  after  the  days  of  His^  purification,  according  to 

'  The  text  has ;  "  the  men,  the  shepherds."  Examples  of  similar 
modes  of  speech  occur  in  the  classic  writers.  The  latter  term  deter- 
mines what  the  former  generally  expresses. 

"  Word  is  taken  for  thing. 

'  On  witnessing  the  fact,  they  had  a  clear  view  of  the  purport  of  the 
revelation  made  to  them.  The  text,  however,  rather  means  that  they 
made  known  what  they  had  heard  from  the  angels. 

*  The  conjunction  is  not  in  the  text. 

*  What  the  shepherds  related  of  the  vision  of  angels,  and  their  acts 
of  homage,  were  treasured  up  in  the  mind  and  heart  of  the  holy  mother. 
"  ^vvtr]pslv,  '  to  keep  or  lay  up  with  oneself  in  mind,'  implies  more  an 
activity  of  memory  ;  but  av/xjSdxXtiv  ev  tij  pcapSi'a,  '  to  ponder  in  the  heart,' 
implies  a  meditating,  or  thinking  over,  combined  with  emotions  and 
sympathies  of  the  heart."    Olshausen,  Vol.  I.  p.  133. 

°  Gen.  xvii.  12  ;  Lev.  xii.  3.  On  the  eighth  day.  The  Jews  were  ac- 
customed to  speak  of  a  day  which  had  begun  as  if  it  were  complete. 

''  Matt.  1.  21.     Supra  i.  31. 

"  G.  avfioj'.  p.  "of  her."  The  correct  reading,  according  to  Schott, 
is  avtoi,  "of  His."  Olshausen  regards  it  as  certain  that  av-trji,  "  of  her," 
is  an  alteration  which  has  arisen  from  a  dogmatic  limitation,  inasmuch  as 


320  THE    FOUR    GOSPELS. 

the  law  of  Moses,  were  accomplished,  they  carried  Him 
to  Jerusalem,  to  present  Him  to  the  Lord. 

23.  As  it  is  written  in  the  law  of  the  Lord :  "  Every 
male  that  openeth  the  womb^  shall  be  called^  holy  to  the 
Lord." 

24.  And  to  offer  sacrifice,  according  as  it  is  written  in 
the  law  of  the  Lord,  a  pair  of  turtle  doves,  or  two  young 
pigeons.^ 

25.  And  behold,  there  was  a  man  in  Jerusalem  named 
Simeon,  and  this  man  was  just  and  devout ;  waiting  for 
the  consolation  of  Israel,*  and  the  Holy  Ghost  was  in  Him.^ 

26.  And  He  had  received  an  answer  from  the  Holy 
Ghost,^  that  he  should  not  see  death,''  before  he  had  seen 
the  Christ  of  the^  Lord. 

27.  And  he  came  by  the  Spirit^  into  the  temple.     And 


there  appeared  to  be  no  xa^ptajxoi  '  purification'  for  the  awr'jjp  '  Saviour.' 
Vol.  i.  p.  135.  The  Cambridge  manuscript,  as  also  the  Armenian  and 
Persian  versions,  read  as  the  Vulgate  "  of  His."  This,  as  the  more  diffi- 
cult reading,  according  to  a  rule  of  criticism,  should  be  preferred,  because 
it  is  likely  that  the  various  readings  arose  from  an  attempt  to  remove  the 
difficulty.  The  purification  properly  regarded  the  mother,  who,  however, 
in  this  case  needed  it  not,  because  the  law  regarded  natural  parturition 
(Lev.  xii.  6),  whilst  hers  was  beyond  the  natural  order:  but  it  is  here 
said  to  be  of  the  Divine  Infant,  because  He  is  the  principal  object  held  to 
view  by  the  evangelist,  and  He  was  presented  in  the  temple,  on  that 
occasion. 

*  The  Church  teaches  that  the  Divine  Infant  came  forth  supernaturally, 
as  His  conception  was  supernatural. 

^  The  first  born  was  to  be  consecrated  to  God  by  the  rite  prescribed  in 
the  law.     Exod.  xiii.  2  ;  Numbers  viii.  16. 

^  This  was  the  offering  of  the  poor.  The  rich  offered  a  lamb  and  a 
turtle  dove,  or  pigeon.     Lev.  xii.  8. 

*  The  coming  of  the  Messiah,  who  was  to  comfort  and  relieve  the 
Israelites. 

^  G.  p.  "upon  him."  The  grace  of  the  Holy  Spirit  and  extraordi- 
nary gifts  were  given  to  him. 

°  His  prayers  for  the  speedy  advent  of  the  Messiah  had  been  answered 
by  a  divine  revelation. 

'  To  see  death  is  a  Hebraism  for  "  to  die." 

*  Christ  is  of  the  Lord,  His  Father,  and  is  Himself  Lord  and  God. 
Moved  by  the  Divine  Spirit. 


ST.    LUKE.  321 

when  his  parents  brought  in  the  child  Jesus,  to  do  for  Him 
according  to  the  custom  of  the  law, 

28.  He  also  took  Him  into  his  arms,  and  blessed  God, 
and  said  : 

29.  Now,   O  Lord,^   dost  Thou  dismiss^   thy  servant  in 
peace,  according  to  Thy  word. 

30.  Because  my  eyes  have  seen^  Thy  salvation.* 

31.  Which  Thou  hast    prepared   in  sight^    of    all    na- 
tions : 

32.  A  light  for  the  illumination  of  the  gentiles,^  and  for 
the  glory  of  thy  people,  Israel. 

33.  And  His  father^  and   mother   were  wondering^   at 
those  things  which  were  spoken  concerning  Him. 

34.  And  Simeon  blessed  them,^  and   said  to  Mary  His 
mother  :  Behold,  He^"  is  set  for  the  falP^  and  the  resurrec- 


'  Out  of  life. 

'  The  Greek  is  literally:  "despot."  The  term  originally  implied  no 
reproach.  It  is  applied  to  God,  Acts  iv.  24  ;  Jud.  v.  4  ;  Apoc  vi.  10  ; 
to  Christ,  2  Peter  ii.  1. 

^  This  mode  of  speaking  is  emphatic.    See  Gen.  xlv.  12. 

*  The  instrument  of  salvation — the  Saviour.  The  abstract  is  put  for 
the  concrete  noun. 

'  Literally :  "  Before  the  face  of." 

'  Whereby  the  gentiles  should  be  delivered  from  darkness. 

'  Joseph  is  thus  called,  since  he  held  the  place  of  a  father.  The  evan- 
gelist uses  the  popular  designation.  G-  P.  "  Joseph  and  His  mother." 
The  reading  of  the  Vulgate  in  this  place  is  conformable  to  the  Cambridge 
and  three  other  manuscripts,  and  to  the  Coptic,  Armenian,  and  Saxon 
versions.    Griesbach  adopts  it,  as  likewise  Olshausen. 

*  Their  wonder  was  not  that  of  persons  who  had  expected  nothing  of 
the  kind.  They  were  filled  with  devout  admiration  of  these  extraor- 
dinary events. 

'  Declared  their  happiness. 
■     "  Literally:  "This." 

"  Is.  viii.  14  ;  Rom  ix.  33.  The  result  is  often  spoken  of  as  the  effect, 
although  it  may  have  arisen  from  another  cause.  Christ  came  to  raise 
the  fallen  :  but  He  is  to  many,  by  reason  of  their  perverseness,  the  occa- 
sion of  fall.  The  image  is  that  of  a  rock  against  which  some  stumble  and 
fall,  whilst  others  rise  on  it.  Isai.  xxviii.  15  ;  Dan.  ii.  34  ;  Zach.  iii.  9  ; 
Mat.  xxi.  41  ;  1  Peter  ii.  7.  8. 
21 


322  THE    FOUR   GOSPELS. 

tion^  of  many  in  Israel,  and  for  a  sign  which  shall  be  con- 
tradicted. 

35.  And  a  sword  shall  pierce^  thy  own  soul,  that  out  of 
many  hearts  thoughts  may  be  revealed. 

36.  And  there  was  one  Anna,  a  prophetess,  the  daughter 
of  Phanuel,  of  the  tribe  of  Aser  ;  she  was  far  advanced  in 
years,  and  had  lived  with  her  husband  seven  years  from 
her  virginity, 

37.  And  she  wels  a  widow  untiP  fourscore  and  four 
years  ;  who  departed  not  from  the  temple,  by  fastings  and 
prayers,*  worshipping^  night  and  day. 

38.  Now  she,  at  the  same  hour,  coming  in,  gave  praise 
to  the  Lord ;  and  spake  of  Him^  to  all  that  looked  for  the 
redemption  of  Israel.'' 

39.  And  after  they  had  performed  all  things  according 
to  the  law  of  the  Lord,^  they  returned  into  Galilee,  to  their 
city  Nazareth.^ 


'  That  they  may  rise  from  sin. 

"  This  affecting  prophecy  was  particularly  fulfilled  when  Mary  stood 
at  the  foot  of  the  cross. 

^  G.  P.  "  of  about."  Schott  adopts  the  Vulgate  reading,  which  is  that 
of  three  of  the  principal  manuscripts,  and  of  several  versions. 

*  Fasting  and  prayer  are  recommended  in  the  Old  and  New  Testament 
as  specially  acceptable  to  God.  Fasting  disposes  for  prayer,  whilst  in- 
dulgence disqualifies  for  this  holy  exercise. 

*  This  is  the  force  of  the  Greek  term. 

^  The  construction  naturally  leads  us  to  consider  Christ  as  Him  to 
whom  Anna  gave  praise — the  Lord. 

^  This  reading  is  conformable  to  the  Vatican  manuscript.  G.  P.  "in 
Jerusalem."  The  other  phrase  is  more  conformable  to  the  scriptural 
style.  Supra  v.  25  ;  but  Schott  and  Griesbach  maintain  the  received 
text. 

*  A  Catholic  has  :  "  law  of  Moses :"  but  I  find  no  authority  for  this 
reading.     Probably  it  was  a  mere  oversight. 

^  They  left  Jerusalem  on  their  way  home  to  Nazareth :  but  Joseph 
being  directed  by  the  angel  to  flee  beyond  the  power  of  Herod,  fled  to 
Egypt,  and  remained  there  till  the  death  of  the  tyrant.  This  evangelist 
is  wont  to  close  his  narratives  by  similar  forms  of  speech.  Ch.  i.  38  ; 
ii.  20. 


ST.    LUKE.  323 

40.  And  the  child  grew,  and  waxed  strong,^  full  of 
wisdom  :2  and  the  grace  of  God  was  in  Him.^ 

41.  And  His  parents  went  every  year  to  Jerusalem,  at 
the  solemn  day  of  the  passover.* 

42.  And  when  He  was  twelve  years  old,  they  going  up 
into  Jerusalem,  according  to  the  custom  of  the  feast ; 

43.  And  having  completed  the  days,^  when  they  returned, 
the  child  Jesus  remained  in  Jerusalem,  and  His  parents® 
knew  it  not. 

44.  And  thinking  that  He  was  in  the  company,''  they 
came  a  day's  journey,  and  sought  Him  among  their  kins- 
folk and  acquaintance.^ 


'  Christ  was  pleased  that  His  body  should  grow  after  the  usual  man- 
ner, by  the  use  of  food.  G.  P.  "  in  spirit;"  these  words  are  not  found 
in  three  uncial  manuscripts  nor  in  the  Coptic,  Sahidic,  Armenian,  Persian, 
or  Saxon  versions.     Griesbach  inclines  to  cancel  them. 

*  His  wisdom  was  not  the  result  of  the  natural  development  of  His 
understanding.  "  In  Him  were  hidden  all  the  treasures  of  wisdom  and 
knowledge."     Col.  ii.  3. 

^  G.  £rt'  av'io,  P.  "  upon  Him :"  The  Vulgate  translator  must  have 
read  aitov  or  aur'w.  The  Protestant  version  here  follows  him.  It  means 
that  the  divine  favor  shone  forth  in  the  growing  child,  whose  actions  and 
appearance  manifested  the  in-dwelling  Deity.  Some  understand  it  of 
divine  beauty  shining  forth  in  His  countenance. 

*  The  men  were  commanded  to  go  to  the  temple  thrice  in  each  year, 
at  the  solemn  festivals  of  the  Passover,  Pentecost  and  Tabernacles. 
Exod.  xxiii.  15;  xxxiv.  18.  Deut.  xvi.  1.  The  women  were  not  re- 
quired to  go ;  but  Mary  accompanied  Joseph  to  the  Paschal  festival, 
which  was  the  most  solemn. 

^  Having  remained  there  during  the  octave. 

'  G.  P.  "Joseph  and  His  mother."  The  Vulgate  reading  is  con- 
formable to  three  uncial  manuscripts,  and  to  the  versions  generally. 

''  The  pilgrims  travelled  as  in  a  caravan,  but  the  women  were  separate 
from  the  men.  The  children  might  accompany  either  parent,  whence 
Joseph  might  suppose  Jesus  to  be  with  His  mother,  and  she  might  think 
He  was  with  Joseph.  At  the  end  of  the  day's  travel  His  absence  wae 
ascertained. 

*  The  number  of  pilgrims  being  great,  those  of  the  same  family 
sought  to  travel  together.  When  they  ascertained  that  Jesus  was  with 
neither  parent,  he  was  sought  after  among  the  kindred. 


324  THE    FOUR    GOSPELS. 

45.  And  not  finding  ifm/  they  returned  to  Jerusalem, 
seeking  Him. 

46.  And  it  came  to  pass  that  after  three  days^  they  found 
Him  in  the  temple,  sitting^  in  the  midst  of  the  doctors, 
hearing  them  and  asking  them  questions.* 

47.  And  all  who  heard  Him  were  astonished  at  His 
wisdom  and  His  answers.^ 

48.  And  seeing^  they  wondered.  And  His  mother  said 
to  Him  :  Son,  why  hast  Thou  done  so  to  us  V  behold,  Thy 
father  and  I  have  sought  Thee  sorrowing.^ 

49.  And  He  said  to  them :  How  is  that  ye  sought 
Me  ?  did  ye  not  know  that  I  must  be  about  My  Father's 
business  ?^ 

50.  And  they  understood  not  the  word  that  He  spake  to 
them.i'> 

^  The  pronoun  is  wanting  in  the  best  manuscripts  and  versions  as  well 
as  in  the  Vulgate. 

'  On  the  third  day. 

'  The  sitting  posture  suited  a  protracted  inquiry.  Christ,  without  det- 
riment to  the  modesty  becoming  His  age,  sat  amidst  the  doctors. 

■•  It  does  not  appear  that  Christ  controverted,  or  disputed,  which  would 
scarcely  suit  His  age. 

^  This  may  be  understood  as  an  hendyadis :  "  the  wisdom  of  His 
answers." 

°  The  pronoun  is  not  in  the  A'^ulgate,  but  is  found  in  the  common 
Greek. 

'  The  mother  indulges  an  amorous  complaint,  inquiring  into  the  cause 
of  His  unexpected  absence. 

^  Their  sorrow  may  have  proceeded  from  apprehensions  of  neglect  on 
their  part.  They  could  not  have  feared  that  ill  had  befallen  Him,  whom 
they  knew  to  be  the  incarnate  wisdom. 

'  The  noun  is  not  expressed  in  the  text,  or  Vulgate.  The  house  of 
His  Father  may  be  understood.  The  words  imply  a  mild  rebuke  for 
not  having  reflected  that  He  must  have  been  engaged  in  what  concerned 
the  glory  of  His  Father,  or  in  His  temple. 

'°  The  full  depth  of  the  meaning  of  the  words  was  not  comprehended 
by  them.  This  must  appear  extraordinary,  when  we  consider  their 
eminent  sanctity  and  high  gifts.  They  knew,  no  doubt,  that  the  great 
object  which  should  occupy  Christ  at  all  times,  was  the  glory  of  His 
Father ;  but  they  did  not  understand,  that  He  should  have  withdrawn 
Himself,  at  that  time,  from  their  society  for  that  end. 


ST.    LUKE.  325 

51.  And  He  went  down  with  them,  and  came  to  Na- 
zareth :  and  He  was  subject  to  them.^  And  His  mother 
kept  all  these  words  in  her  heart.^ 

52.  And  Jesus  advanced  in  wisdom  and  age,  and  grace 
with  God  and  men.' 


CHAPTER  m. 

John^s  mission  and  preaching,     Christ  is   baptized  by  him. 

1.  Now  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Cesar,  Pontius  Pilate  being  procurator*  of  Judea,  and 
Herod  being  tetrarch^  of  Galilee,  and  Philip,  his  brother, 
being  tetrarch  of  Iturea  and  the  country  of  Trachonitis, 
and  Lysanias  being  tetrarch  of  Abilina, 

2.  Under    the   high-priests   Annas    and  Caiphas  :^  the 


'  This  was  an  extraordinary  example  of  submission  to  parental 
authority.  "  What  should  we  expect  from  the  Master  of  virtue  unless 
examples  of  the  fulfilment  of  filial  duty  V     St.  Ambrose. 

"^  The  attention  of  His  mother  to  the  words  and  actions  of  her  Divine 
Son  is  highly  worthy  of  imitation.  It  is  not  improbable  that  St.  Luke 
learned  these  facts  from  her. 

^  The  fulness  of  wisdom  was  in  Christ  from  the  first  moment  of  His 
conception  ;  but  it  was  manifested  gradually  in  a  manner  somewhat  pro- 
portioned to  His  age.  He  was  full  of  grace,  that  is,  of  holiness.  Still 
He  may  be  said  to  have  advanced  in  it  with  God,  inasmuch  as  each  ex- 
ercise of  obedience  and  love  was  most  pleasing  to  His  Heavenly  Father, 
and  highly  meritorious.  With  men  He  advanced  in  favor,  by  the  charms 
of  His  holy  deportment  and  conversation. 

*  The  Greek  term  is  accurately  rendered  by  the  Vulgate,  procurante, 
as  Campbell  remarks.  Diss.  viii.  p.  iii.  n.  17.  Judea  was  now  a  part  of 
the  Roman  province  of  Syria,  which  was  governed  by  a  president.  The 
ruler  of  Judea  was  designated  imperatoris  procurator. 

'"  Herod  Antipas,  son  of  Herod  the  Great,  had  the  government  of 
Galilee,  which  was  regarded  as  a  fourth  part  of  the  kingdom  of  Judea. 

*  Act.  iv.  6.  The  high  priesthood,  according  to  divine  appointment, 
belonged  to  one  only,  and  was  perpetual.  In  the  latter  times,  however, 
priests  were  violently  intruded,  and  stripped  of  their  office,  and  at  length 
the  high  priesthood  was  considered  as  an  annual  office,  probably  through 
the  interference  of  the  Romans.     Caiphas  was  the  priest  of  that  year, 


326  THE    FOUR    GOSPELS. 

word  of  the  Lord  was  on  John,^  the  son  of  Zachary,  in  the 
desert. 

3.  And  he  came  into  all  the  country  about  the  Jordan,^ 
preaching  the  baptism  of  penance'  for  the  remission  of 
sins ; 

4.  As  it  is  written  in  the  book  of  the  sayings  of  Isaiah 
the  prophet  :*  A  voice  of  one  crying  in  the  wilderness : 
Prepare  ye  the  way  of  the  Lord,  make  straight  His  paths. 

5.  Every  valley  shall  be  filled  ;  and  every  mountain  and 
hill  shall  be  brought  low  :  and  the  crooked  shall  be  made 
straight,  and  the  rough  ways  smooth.^ 

6.  And  all  flesh^  shall  see  the  salvation  of  God  P 

7.  He  said  therefore  to  the  multitudes  that  went  forth  to 
be  baptized  by  him :  Ye  broods  of  vipers,^  who  hath 
showed  you  to  flee  from  the  wrath  to  come  ? 

8.  Bring  forth  therefore  fruits  worthy  of  penance,  and 

but  Annas  had  probably  been  previously  invested  with  the  same 
authority,  and  may  have  been  then  the  Sagan,  or  deputy  of  the  actual 
priest.  Some  think  that  he  was  the  principal  priest,  and  alone  recog- 
nised by  the  Jews,  and  that  the  authority  of  Caiphas  was  limited  to  that 
year,  the  Romans  having  intruded  him. 

'  This  implies  that  John  was  divinely  moved  to  preach. 

^  From  the  interior  of  the  wilderness,  he  advanced  to  the  banks  of 
the  Jordan,  to  exhort  to  penance  his  countrymen  who  gathered  there. 
Matt.  iii.  1.  Mark  i.  4. 

^  The  ablution  of  the  body  was  an  emblem  of  purification.  The 
soul  was  to  be  purified  by  sorrow  of  heart. 

*  G.  P.  "  saying."  This  is  not  in  three  of  the  chief  manuscripts,  nor 
in  the  Coptic  or  Armenian  versions.  Griesbach  deems  it  an  inter- 
polation. 

*  The  figure  is  derived  from  the  repairing  of  the  roads  preparatory  for 
the  visit  of  a  Sovereign.  The  sentence  might  be  rendered  in  the  im- 
perative mood.     Is.  xl.  3.  John  i.  23. 

*  Every  one.     By  Synecdoche,  flesh  is  put  for  the  whole  man. 

'  The  salvation  which  God  will  give  to  His  people  :  or  the  Saviour 
who  is  God.  Isaiah  had  said  :  "  God  Himself  will  come  and  will  save 
you."     Is .  XXXV.  4. 

*  Matt.  iii.  7.  The  severity  of  this  address  can  only  be  accounted  for 
by  the  general  plainness  of  language  at  that  time,  and  by  the  extraordinary 
sanctity  and  austerity  of  the  Baptist,  which  caused  his  reproofs  to  be 
respectfully  received. 


ST.    LUKE.  327 

do  not  begin  to  say :  "  We  have  Abraham  for  our  father." 
For  I  say  to  you,  that  God  is  able  of  these  stones  to  raise 
up  children  to  Abraham. 

9.  For  now  the  axe  is  laid  to  the  root  of  the  tree.  Every 
tree  therefore  that  bringeth  not  forth  good  fruit,  shall  be 
cut  dov^n,  and  cast  into  the  fire. 

10.  And  the  people  asked  him,  saying :  What  then  shall 
we  do  ? 

1  ] .  And  he  answering,  said  to  them :  He  that  hath  two 
coats,  let  him  give  to  him  that  hath  none,^  and  he  that  hath 
meat,^  let  him  do  in  like  manner. 

12.  And  the  tax-gatherers  also  came  to  be  baptized,  and 
said  to  him :  Master,  what  shall  we  do  ? 

13.  But  he  said  to  them :  Do  nothing  more  than  that 
which  is  appointed  you.^ 

14.  And  the  soldiers*  also  asked  him,  saying :  And  what 
shall  we  do  ?  And  he  said  to  them :  Do  violence  to  no 
man,5  neither  calumniate  any  man,^  and  be  content  with 
your  pay.^ 

15.  And  as  the  people  were  of  opinion,  and  all  were 
thinking  in  their  hearts  concerning  John,  that  perhaps  he 
might  be  the  Christ, 

16.  John  answered,  saying  to  all :  I  indeed  baptize 
you   with  water  f    but    there  will    come    one    mightier 

'  James  ii.  15.  1  John  iii.  17.  To  the  people  generally  John  recom- 
mended the  exercise  of  charity  towards  the  needy.  Superfluities  should 
be  employed  to  relieve  the  distressed. 

*  A  store  of  food. 

'  He  forbad  them  to  make  unjust  exactions. 

*  Literally  it  signifies  that  they  were  actually  engaged  in  warfare. 
However,  it  is  probable  that  it  here  means  only  the  profession  of  arms. 

*  Soldiers  were  likely  to  use  their  arms  unlawfully,  and  needed  to  be 
cautioned  against  any  unjust  use  of  them. 

*  The  verb  denotes  informing.  They  sometimes  gave  false  informa- 
tion, and  brought  punishment  on  innocent  persons. 

''  John  would  have  soldiers  to  abstain  from  plunder  and  injustice  of 
every  kind,  contenting  themselves  with  the  provisions  and  pay  furnished 
by  the  public  authorities. 

*  Matt.  iii.  11.     Mark  i.  8.     John  i.  26. 


328  THE    FOUR    GOSPELS. 

than  I,  the  latchet  of  whose  shoes  I  am  not  worthy  to 
loose  ;i  He  will  baptize  you  with  the  Holy2  Ghost,  and 
with  fire. 

17.  Whose  fan3  is  in  his  hand,  and  He  will  cleanse  His 
floor  ;  and  gather  the  wheat  into  His  barn,  but  the  chaff 
He  will  burn  in  unquenchable  fire. 

18.  And  many  other  things  exhorting,  did  he  preach  to 
the  people. 

19.  But  Herod  the  tetrarch,*  being  reproved  by  him  con- 
cerning Herodias,  his  brother's^  wife,^  and  concerning  all 
the  evils  which  Herod  had  done, 

20.  Added  this  also  to  all,  and  shut  up  John  in  prison. 

21.  Now  it  came  to  pass,''  when  all  the  people  were 
baptized,  that  Jesus  also  being«baptized®  and  praying,  heav- 
en was  opened : 

22.  And  the  Holy  Ghost  descended  in  a  bodily  shape  as 
a  dove,  upon  Him  :  and  a  voice  came  from  heaven  :^  Thou 
art  My  beloved  Son  :^"  in  Thee  I  am  well  pleased. 

23.  And  Jesus  Himself  was  beginning"  about  the  age  of 


'  The  anxiety  of  the  Baptist  to  correct  a  popular  error  which  was  fa- 
vorable to  himself,  is  worthy  of  admiration. 

^  Acts  i.  5 ;  ii.  16  ;  xix.  4. 

'  A  winnowing  shovel.     Matt.  iii.  12. 

•■  Matt.  xiv.  4.     Mark  vi.  17. 

^  G.  P.  "  Philip's."  Griesbach  and  Schott  omit  the  name  confor- 
mably to  ten  uncial  manuscripts,  and  the  Armenian,  Persian,  Gothic, 
Slavonic  and  Saxon  versions. 

'  Whom  he  had  taken  to  himself  in  the  lifetime  of  his  brother. 

'  Before  the  imprisonment  of  John.  Matt.  iii.  16.  Mark  i.  10. 
John  i.  32. 

*  St.  Luke  omits  the  details  given  by  St.  Matthew,  iii.  17;  xvii.  5, 
and  St.  Mark.  "  The  holy  evangelist  Luke  admirably  abridged  the  par- 
ticulars related  by  the  others,  and  left  us  to  infer  that  our  Lord  was 
baptized  by  John  rather  than  stated  it  expressly.     St.  Ambrose- 

*  G.  p.  "  which  said."  This  is  not  in  the  Vatican  or  Cambridge  man- 
uscripts, or  in  the  Coptic  version.  Griesbach  regards  it  as  an  inter- 
polation. 

"  Infra  ix.  35.     2  Pet.  i.  17. 

"  When  beginning  His  public  career. 


ST.    LUKE.  329 

thirty  years  :i  being  (as  it  was  supposed)  the  son  of  Joseph, 
son^  of  Heli,3  son  of  Mathat, 

24.  Son  of  Levi,  son  of  Melchi,  son  of  Janne,  son  of  Jo- 
seph, 

25.  Son  of  Mathathias,  son  of  Amos,  son  of  Nahum,  son 
of  Hesli,  son  of  Nagge, 

26.  Son  of  Mahath,  son  of  Mathathias,  sonof  Semei,  son 
of  Joseph,  son  of  Juda, 

27.  Son  of  Joanna,  son  of  Resa,  son  of  Zorobabel,  son  pf 
Salathiel,  son  of  Neri, 

28.  Son  of  Melchi,  son  of  Addi,  son  of  Cosan,  son  of  El- 
madan,  son  of  Her, 

29.  Son  of  Jesus,  son  of  Eliezer,  son  of  Jorim,  son  of 
Mathat,  son  of  Levi, 

30.  Son  of  Simeon,  son  of  Juda,  son  of  Joseph,  son  of 
Jona,  son  of  Eliakim, 

3L  Son  of  Melea,  son  of  Menna,  son  of  Mathatha,  son 
of  Nathan,  son  of  David, 


'  The  precise  age  of  our  Lord  is  not  stated.  The  Protestant  trans- 
lation renders  the  sentence  :  "  And  Jesus  himself  began  to  be  about 
thirty  years  of  age  ;"  on  which  Campbell  remarks  :  "  Nothing,  I  think, 
is  plainer,  than  that  by  no  rule  of  syntax  can  the  Greek  words  be 
so  construed  as  to  yield  the  sense  which  our  translators  have  given 
them." 

^  The  Greek  text  may  be  rendered  throughout  the  whole  list :  "  Son 
of;"  omitting  the  verb,  as  is  done  by  "  a  Catholic  ;"  as  also  in  the  Ger- 
man version  of  Allioli. 

^  Many  think  that  Heli  was  father  of  the  Blessed  Virgin,  and  that  her 
genealogy  is  given  here,  although  her  name  be  not  mentioned,  as  it  was 
not  customary  to  give  the  genealogy  of  females.  Joseph  might  be  said 
to  be  of  Heli,  because  as  her  husband,  he  was  in  law  the  son  of  her  fa- 
ther. Others  more  probably  think  that  the  legal  genealogy  of  Joseph  is 
given  here,  St.  Matthew  having  given  the  natural  line  of  descents.  The 
difference  in  the  lines  is  thus  accounted  for  by  St.  Ambrose,  as  the 
children  of  one  were  sometimes  held  to  be  of  a  deceased  brother,  who 
had  died  without  issue.  It  is  impossible  to  unravel  these  difficulties  at 
present ;  but  we  may  rest  satisfied  with  the  fact,  that  the  two  genealogies 
were  put  forward  on  the  faith  of  family  registers,  which  were  still  care- 
fully preserved  (see  Josephus  Vita  1,  Contr.  Ap.  i.  7),  and  that  no  suc- 
cessful effort  was  made  to  destroy  their  authority. 


330  THE    FOUR    GOSPELS. 

32.  Son  of  Jesse,  son  of  Obed,  son  of  Booz,  son  of  Salmon, 
son  of  Naasson, 

33.  Son  of  Aminadab,  son  of  Aram,  son  of  Esron,  son  of 
Phares,  son  of  Juda, 

34.  Son  of  Jacob,  son  of  Isaac,  son  of  Abraham,  son  of 
Thare,  son  of  Nachor, 

35.  Son  of  Sarug,  son  of  Ragau,  son  of  Phaleg,  son  of 
Heber,  son  of  Sale, 

36.  Son  of  Cainan,^  son  of  Arphaxad,  son  of  Sem,  son  of 
Noe,  son  of  Lamech, 

37.  Son  of  Mathusale,  son  of  Henoch,  son  of  Jared,  son 
of  Malaleel,  son  of  Cainan, 

38.  Son  of  Henos,  son  of  Seth,  who  was  son  of  Adam, 
who  was  of  God.2 


CHAPTER  IV. 

Chrises  fasting  and  temptation.     He  is  persecuted  in  Na- 
zareth.    His  miracles  in  Capharnaum. 

1.  And  Jesus,  being  full  of  the  Holy  Ghost,^  returned 
from  the  Jordan,  and  was  led*  by  the^  Spirit  into  the 
desert, 

2.  For  forty  days,  and  was  tempted  by  the  devil.  And 
He  ate  nothing  during  those  days :  and  when  they  were 
ended,  He  was  hungry. 


*  Cainan  is  not  in  the  Hebrew  genealogy  of  Abraham,  Gen.  xi.  12.  13  : 
but  he  is  named  in  the  Septuagint,  which  is  followed  by  Luke. 

*  Created  by  Him.  He  might  be  styled  His  son  :  but  I  have  preferred 
in  this  case  the  indefinite  expression  of  the  Vulgate.  In  the  others  I 
have  inserted  the  word  son,  which  is  implied  in  the  genitive  case  pre- 
ceded by  the  article. 

^  The  plenitude  of  the  Holy  Ghost  was  in  Jesus  from  His  conception  : 
but  was  specially  manifested  after  His  baptism.  Matt.  iv.  1.  Mark  i.  12. 
■*  Impelled. 

*  Literally :  in  the  spirit. 


ST.   LUKE.  331 

3.  And  the  devil  said  to  Him  :^  If  Thou  art  the  Son  of 
God,  say  to  this  stone  that  it  become  bread.  . 

4.  And  Jesus  answered  him :  It  is  written,  that  man 
liveth  not  on  bread  alone,  but  on  every  word^  of  God. 

5.  And  the  devil  led  Him  on  a  high  mountain,^  and 
showed  Him  all  the  kingdoms  of  the  world  in  a  moment 
of  time  ;* 

6.  And  said  to  Him  :  To  Thee  will  I  give  all  this  power, 
and  the  glory  of  them  :^  for  to  me  they  have  been  deliv- 
ered ;^  and  I  give  them  to  whomsoever  I  will. 

7.  If  therefore  Thou  wilt  adore  before  me,^  all  shall  be 
Thine. 

8.  And  Jesus  answering  said  to  him  :^  It  is  written : 
"  Thou  shalt  adore  the  Lord  thy  God,  and  Him  only  shalt 
Thou  serve." 

9.  And  he  brought  Him  to  Jerusalem,  and  set  Him  on  a 
pinnacle  of  the  temple  ;  and  he  said  to  Him :  If  thou  art 
the  Son  of  God,  cast  thyself  from  hence. 

10.  For  it  is  written,^  that  "  He  hath  given  His  angels 
charge  over  Thee,  that  they  keep  Thee  :" 

*  G.  P.  "  Saying."  Schott  thinks  that  the  primitive  text  was  more 
concise  than  the  present  Greek.     This  is  among  the  additions. 

^  Deut.  viii.  3.     Matth.  iv.  4.     Every  thing  which  God  may  choose. 
'  This  temptation  is  put  in  the  third  place  by  St.  Matthew,  but  Luke 
adheres  more  strictly  to  the  order  of  events. 

*  By  some  representation,  or  by  pointing  in  various  directions  and  de- 
scribing them. 

*  Satan  promises  what  he  cannot  perform. 

*  Not  absolutely  ;  for  God  controls  all  human  events  and  directs  them, 
according  to  His  counsels.  Satan,  nevertheless,  is  sometimes  permitted 
to  interfere  in  human  affairs,  as  in  the  case  of  Job. 

Literally :  in  my  'presence.  Satan  wished  this  homage  to  be  ren- 
dered to  himself. 

'  Deut.  vi.  13 ;  x.  20.  G.  P.  has  :  "  Get  thee  behind  me,  Satan,  for  :  " 
Campbell  observes :  This  clause  is  not  only  wanting  in  some  of  the  best 
manuscripts,  but  in  the  Syriac,  Vulgate,  Gothic,  Saxon,  Coptic,  Arme- 
nian and  Ethiopic  translations.  Grotius  observes,  that  before  Theo- 
philact  no  ancient  vnriter  considered  these  words  as  belonging  to  this 
place.  Mill  agrees  with  Grotius  in  rejecting  them."  Griesbach  and 
Schott  likewise  exclude  them. 

»  Ps.  xc.  11. 


332  THE    FOUR    GOSPELS. 

11.  And  thatMn  their  hands  they  shall  bear  Thee  up, 
lest  perhaps  Thou  dash  thy  foot  against  a  stone.^ 

12.  And  Jesus  answering  said  to  him  ;  It  is  said  :^  "Thou 
shalt  not  tempt  the  Lord  thy  God." 

13.  And  all  the  temptation  being  ended,  the  devil  de- 
parted from  Him  for  a  time.* 

14.  And  Jesus  returned  in  the  power  of  the  Spirit,^  into 
Galilee,  and  fame  concerning  Him  went  out  through  the 
whole  country.^ 

15.  And  He  taught  in  their  synagogues,  and  He  was 
extolled"  by  all. 

16.  And  He  came  to  Nazareth,  where  He  was  brought 
up  :^  and  He  went  into  the  synagogue,  according  to  His 
custom,  on  sabbath-day,  and  He  rose  up^  to  read : 

17.  And  the  book  of  Isaiah  the  prophet  was  handed  to 
Him.  And  as  He  unfolded^"  the  book,  He  found  the  place 
where  it  was  written : 

'  G.  P.  omit  "that,"  but  Schott  maintains  that  it  is  the  correct 
reading. 

'  "  Learn  hence  that  Satan  transforms  himself  into  an  angel  of  light, 
and  often  prepares  a  snare  for  the  faithful  from  the  divine  scriptures 
themselves.  Thus  he  makes  heretics,  thus  he  destroys  faith,  thus  he 
subverts  piety.  Let  not  then  the  heretic  ensnare  you,  because  he  can 
quote  some  passages  from  ihe  scripture,  nor  let  him  arrogate  to  himself 
the  praise  of  learning.  Even  the  devil  employs  testimonies  of  scrip- 
tures, not  for  the  purpose  of  instruction,  but  to  circumvent  and  deceive 
us."     St.  Ambrose. 

'  Deut.  vi.  16. 

*  From  this  it  might  be  inferred  that  Satan  renewed  the  temptations 
subsequently :  but  it  is  not  likely  that  our  Lord  suffered  him  to  do  so. 
The  phrase  may  indicate  that  in  other  ways,  namely,  by  the  agency  of 
men,  the  tempter  afterwards  assailed  Him,  by  persecuting  Him  even  to 
death. 

°  Whether  Christ  retired  into  solitude,  or  returned  into  society,  He 
was  moved  by  the  Divine  Spirit.    Matt.  iv.  12.    Mark.  i.  14. 
°  The  surrounding  country. 
'  Literally  :  "  being  glorified." 

*  Literally  "  nourished."    Matt.  xiii.  54.    Mark  vi.  1.    John  iv.  45.. 

^  Among  the  Jews  the  standing  posture  was  that  of  a  reader  of  the 
divine  scriptures :  sitting  was  the  posture  of  an  expounder,  or  in- 
structor. 

"  The  books  were  literally  rolls,  whence  they  are  called  volumina. 


ST.   LUKE.  333 

18.  "The  Spirit  of  the  Lord^  is  upon  Me:  wherefore  He 
hath  anointed  Me,^  He  hath  sent  Me  to  preach  the  gospeP 
to  the  poor,  to  heal  the  contrite  of  heart.* 

19.  To  announce  deliverance  to  the  captives,  and  sight  to 
the  blind ;  to  set  at  liberty  them  that  are  bruised,  to  proclaim 
the  acceptable  year  of  the  Lord,  and  the  day  of  reward."^ 

20.  And  when  He  had  folded  the  book.  He  returned  it 
to  the  officer,^  and  sat  down.  And  the  eyes  of  all  in  the 
synagogue  were  fixed  on  Him. 

21.  And  He  began  to  say  to  them  :  This  day  this  scrip- 
ture is  fulfilled  in  your  ears. 

22.  And  all  bore  Him  witness  f  and  they  wondered  at 
the  words  of  grace^  that  proceeded  from  His  mouth  ;  and 
they  said  :  Is  not  this  the  son  of  Joseph  P 

23.  And  He  said  to  them  :  Doubtless  ye  will  say^"  to  Me 
this  similitude  :^^  Physician,  heal  Thyself:  as  great  things 
as  we  have  heard  done  in  Capharnaum,^^  do  also  here  in 
Thy  own  country. 

'  Isai.  Ixi.  1. 

"^  Christ  received  no  external  unction  for  His  ministry.  He  was  in- 
ternally replenished  with  the  Divine  Spirit,  of  whose  grace  the  unction 
used  in  consecrating  priests  and  kings  was  emblematic. 

'  To  announce  good  tidings. 

^  This  phrase,  which  is  found  in  the  common  Greek,  is  wanting  in 
three  of  the  chief  manuscripts,  in  several  versions,  and  in  the  quotations 
of  the  Fathers.  It  is  expunged  by  Griesbach  and  Schott,  but  is  retained 
in  the  Protestant  as  well  as  Catholic  translation. 

^  This  last  phrase  is  wanting  in  the  Greek  text :  but  is  found  in  the 
second  Syriac,  Arabic,  Armenian  and  Saxon  versions.  Probably  both 
phrases  were  added  from  Isaiah. 

"  The  Greek  term  here  denotes  a  person  in  attendance  on  the  presiding 
officer  of  the  synagogue. 

'  They  praised  Him.  They  admired  the  felicity  with  which  He  ex- 
pounded and  applied  the  text :  but  they  soon  changed  their  views  and 
became  hostile  to  Him. 

*  Words  replete  with  grace  and  unction. 

'  Their  astonishment  was  the  greater,  by  reason  of  His  lowly  origin, 
and  want  of  education. 

*°  You  will  apply. 

"  "  Parable,"  that  is  proverb  :  it  implied  a  comparison. 

"  These  wonders  have  not  been  related  by  this  evangelist,  who  here 
records  the  reference  made  to  them  by  the  people  of  Nazareth. 


334  THE   FOUR    GOSPELS. 

24.  And  He  said  :  Verily  I  say  to  you,  that  no  prophet  is 
accepted  in  his  own  country.^ 

25.  In  truth  I  say  to  you,  there  were  many  widows 
in  the  days  of  Elias  in  Israel,  when  heaven  was  shut  up 
three  years  and  six  months,^  when  there  was  a  great  fa- 
mine throughout  all  the  earth.^ 

26.  And  to  none  of  them  was  Elias  sent,  but  to  Sarepta 
of  Sidon,  to  a  widow  woman.* 

27.  And  there  were  many  lepers  in  Israel  in  the  time 
of  Eliseus  the  prophet ;  and  none  of  them  was  cleansed  but 
Naaman  the  Syrian.^ 

28.  And  all  they  in  the  synagogue,  hearing  these  things, 
were  filled  with  anger.^ 

29.  And  they  rose  up,  and  thrust  Him  out  of  the  city :'' 
and  they  brought  Him  to  the  brow  of  the  mountain, 
whereon  the  city  was  built,  that  they  might  cast  Him 
down  headlong. 

30.  But  He  passing  through  the  midst  of  them,^  went 
His  way. 

31.  And  He  went  down  into  Capharnaum,^  a  city  of 
Galilee,  and  there  He  taught  them  on  the  sabbath-days. 


'  "  It  is  not  without  reason  that  the  Saviour  excuses  Himself  for  not 
having  performed  miracles  in  His  own  country  :  lest  perchance  any  one 
should  fancy  that  we  ought  not  to  love  our  country."   St.  Ambrose. 

"  In  3  Kings  xviii.  1,  it  is  related,  that  in  the  third  year  God  sent 
Elias  to  Achab,  and  gave  rain,  v.  45.  It  is  not  easy  to  determine  the 
manner  of  reconciling  these  two  statements  :  but  it  was  notorious  in  the 
time  of  the  apostles,  that  the  drought  had  lasted  three  years  and  a  half. 
James  v.  17. 

^  Throughout  Palestine. 

*  3  Kings  xvii.  9. 

*  4  Kings  v.  14.  God  grants  His  favors  to  whom  He  pleases  :  some- 
times to  the  stranger,  passing  by  those  of  the  household. 

*  Feeling  that  they  were  considered  as  unworthy  of  divine  favor. 

'  Such  is  the  inconstancy  of  men.  A  while  before  they  had  praised 
Him. 

*  When  He  pleased,  He  withdrew  from  their  observation.  "  Their 
mind  being  suddenly  changed,  or  astonishment  having  seized  on  them. 
He  passed  through  the  midst  of  them."    St.  Ambrose. 

'  Matt.  iv.  14.    Mark  i.  21. 


ST.   LUKE.  339 

32.  And  they  were  astonished  at  His  doctrine,^  for  His 
speech  was  with  power.^ 

33.  And  in  the  synagogue  there  was  a  man  who  had  an 
unclean  devil,  and  he  cried  out  with  a  loud  voice, 

34.  Saying :  Let  us  alone :  what  hast  Thou  to  do  with 
us,^  Jesus  of  Nazareth  ?  art  Thou  come  to  destroy  us  ?*  I 
know  Thee  who  Thou  art,  the  Holy  one  of  God. 

35.  And  Jesus  rebuked  him,  saying:  Hold  thy  peace, 
and  go  out  of  him.  And  when  the  devil  had  thrown  him 
into  the  midst,^  he  went  out  of  him,  and  hurt  him  not 
at  all. 

36.  And  fear  came  upon  all,  and  they  talked  among 
themselves,  saying :  What  word^  is  this,  for  with  au- 
thority and  power  He  commandeth  the  unclean  spirits,  and 
they  go  out  ? 

37.  And  the  fame  concerning  Him  was  spread  into  every 
place  of  the  country. 

38.  And  Jesus,  rising  up'  out  of  the  synagogue,  went 
into  Simon's  house.  And  Simon's  wife's  mother  was 
taken  with  a  great  fever,  and  they  besought  Him  for  her. 

39.  And  standing  over^  her,  He  commanded  the  fever, 
and  it  left  her.  And  immediately  rising,  she  waited 
on  them.^ 

40.  And  after  sunset,^"  all  they  that  had  any  sick  with 
divers  diseases,  brought  them  to  Him.  But  He  laying  His 
hands  on  every  one  of  them,  healed  them. 

41.  And  devils  went  out  from  many,  crying  out  and 

'  At  His  authoritative  manner  of  teaching.     Matt.  vii.  28.  / 

*  With  authority. 

^  Mark  i.  23.    What  hast  Thou  against  us  1 

*  To  torment  and  restrain. 

^  Thrown  him  down  before  all. 

°  What  is  this  T  or  what  manner  of  speech  is  this  1 

'  Matt.  viii.  14.  Mark.  i.  30.    And  going  forth  from. 

*  The  preposition  is  intended  to  represent  the  position  of  a  physician 
at  the  couch  of  the  patient. 

*  Served  them  at  table. 

'"  After  the  sabbath,  which  closed  at  sunset. 


336  THE    FOUR    GOSPELS. 

saying :  Thou  art^  the  Son  of  God.  And  rebuking  them, 
He  would  not  suffer  them  to  speak,  for  they  knew^  that 
He  was  Christ.'' 

42.  And  when  it  was  day,  going  out,  He  went  into  a 
desert  place  :  and  the  multitudes  sought  after  Him,  and 
came  unto  Him :  and  they  tried  to  detain  Him*  that  He 
might  not  depart  from  them. 

43.  To  whom  He  said :  I  must  preach  the  kingdom  of 
God  to  other  cities  likewise  :  for  therefore^  am  I  sent. 

44.  And  He  was  preaching  in  the  synagogues  of 
Galilee. 


CHAPTER  V. 

The  miraculous  draught  of  fishes.     The  cure  of  the  leper, 
and  of  the  paralytic.     The  call  of  Matthew. 

1.  And  it  came  to  pass,  that  when  the  multitudes  pressed 
upon  Him  to  hear  the  word  of  God,^  He  stood  by  the  lake 
of  Genesareth,' 

2.  And  saw  two  barks^  aground^  by  the  lake  :  but  the 
fishermen  were  gone  out  of  them,  and  were  washing 
their  nets. 

3.  And  going  up  into  one  of  the  barks,  that  was  Simon's,^^ 

'  G.  P.  "  Christ :  Campbell  remarks,  the  name  is  not  in  the  Cambridge 
and  four  other  manuscripts.  It  has  no  place  in  the  Coptic,  Armenian, 
Saxon,  and  Arabic  versions,  any  more  than  in  the  Vulgate." 

^  Experimentally  and  conjecturally. 

^  Mark.  i.  34.  Christ  did  not  wish  the  devils  to  testify  to  His  being 
the  Messiah,  choosing  rather  to  leave  this  truth  to  be  manifested  by  His 
works. 

*  By  entreaties.  *  To  this  end. 

"  This  shows  that  the  people  truly  desired  to  be  instructed  in  the  things 
of  salvation. 

'  On  the  border  of  the  lake. 

°  Matt.  iv.  18  ;  Mark  i.  16.    Fishing  boats. 

'  "  A  Catholic." 

'"  "This  is  that  ship  which,  according  to  Matthew,  is  still  tossed  by  the 
waves,  and,  according  to  Luke,  is  filled  with  fishes ;  so  that  you  perceive 


ST.    LUKE.  337 

He  desired  him  to  draw  back  a  little  from  the  land.^    And 
sitting  down,  He  taught  the  multitudes  out  of  the  bark. 

4.  Now  when  He  had  ceased  to  speak,  He  said  to  Si- 
mon :  Launch  out  into  the  deep,^  and  let  down  your  nets 
for  a  draught. 

5.  And  Simon  answering,  said  to  Him :  Master,'  we 
have  labored  all  the  night,  and  have  taken  nothing :  but  at 
Thy  word  I  will  let  down  the  net.* 

6.  And  when  they  had  done  this,  they  enclosed  a  great 
multitude  of  fishes,  and  their  net  broke.^ 

7.  And  they  beckoned^  to  their  partners  that  were  in  the 
other  bark,  that  they  should  come  and  help  them.  And 
they  came,''  and  filled  both  the  barks,  so  that  they  were  al- 
most^ sinking. 

8.  Which  when  Simon  Peter  saw,  he  fell  down  at  the 
knees  of  Jesus,^  saying :  Depart  from  me,  for  I  am  a  sinful 
man,  O  Lord  !^° 

9.  For  awe  had  seized  on  him,^^  and  all  that  were  with 
him,  at  the  draught  of  the  fishes  which  they  had  taken. 

in  it  the  type  of  the  Church,  which  in  the  beginning  was  violently  agi- 
tated, and  in  the  end  abounded  in  members."     St.  Ambrose. 
^  Far  enough  to  prevent  the  pressure  of  the  crowd. 

*  "  Although  the  others  are  commanded  to  let  down  their  nets,  to  Peter 
alone  it  is  said:  'Launch  out  into  the  deep  :'  that  is,  into  the  depth  of 
mystery.  For  what  is  so  deep  as  the  riches  of  divine  knowledge,  to  know 
the  Son  of  God,  and  to  profess  belief  in  His  Divine  Generation  ■?— To 
this  depth  of  mystery  the  Church  is  led  by  Peter."     St.  Ambrose. 

^  The  Greek  term  denotes  one  set  over  others. 

*  With  unbounded  confidence. 

^  The  net  was  not  absolutely  rent,  so  as  not  to  contain,  but  was  on  the 
point  of  bursting,  or  was  partially  rent. 

*  Made  signs  with  the  hands,  or  otherwise. 

''  "  From  the  synagogue  they  came  to  the  bark  of  Peter,  that  is,  to  the 
Church."    -S^.  Ambrose. 

^  The  adverb  is  not  in  the  text,  but  is  manifestly  implied. 

8  In  adoration.  He  was  already  taught  of  the  Father  to  recognise 
the  Son. 

"  From  a  sense  of  his  own  unworthiness  he  begs  our  Lord  to  with- 
draw. 

"  The  feeling  of  awe  arose  from  a  sense  of  divine  power  displayed  in 
the  miraculous  draught  of  fishes.  This  being  made  near  the  shore,  and 
22 


338  THE    FOUR    GOSPELS. 

10.  And  so  were  also  James  and  John,  the  sons  of  Zeb- 
edee,  who  were  partners  of  Simon.  And  Jesus  saith  to 
Simon :    Fear    not ;    from    henceforth   thou   shalt   catch 


men 


11.  And  having  brought  their  barks  on  shore,^  leaving 
all  things',  they  followed  Him. 

12.  And  it  came  to  pass,  when  He  was  in  a  certain  city, 
behold,  a  man  full  of  leprosy,  who,  seeing  Jesus,  and  falling 
on  his  face,^  besought  Him,  saying :  Lord,  if  Thou  wilt, 
Thou  canst  make  me  clean. 

13.  And  stretching  forth  the  hand,*  He  touched  him, 
saying :  I  will  it :  be  thou  cleansed.  And  immediately  the 
leprosy^  departed  from  him. 

14.  And  He  charged  him  that  he  should  tell  no  man,^ 
but,"  Go,  show  thyself  to  the  priest,  and  offer  for  thy  cleans- 


in  open  day,  and  being  so  abundant,  filled  the  apostles  with  greater  awe 
than  the  cures  of  the  sick  which  they  had  often  witnessed.  St.  Ambrose 
supposes  that  the  apostles  were  thrown  into  a  disturbed  and  confused 
state  of  mind  by  the  miracle,  and  takes  occasion  thence  to  indulge  in  al- 
legorical explanations.  "  The  ship  in  which  Peter  is,  is  not  disturbed  ; 
that  which  has  Judas  is  disturbed.  Although  many  merits  of  the  dis- 
ciples bore  it  along,  the  perfidy  of  the  traitor  kept  it  in  agitation.  Peter 
ifi  in  each  vessel ;  but  whilst  strong  in  his  own  merits,  he  is  disturbed  on 
account  of  the  demerits  of  another.  Let  us  then  beware  of  the  perfidious 
disciple  :  let  us  shun  the  traitor,  lest  many  should  be  tossed  about  on  ac- 
count of  one  man.  This  vessel  therefore  is  not  disturbed  in  which  pru- 
dence sails,  from  which  perfidy  is  absent,  and  which  is  wafted  (m  by  faith. 
How  could  it  be  disturbed,  whilst  He  presides  in  it,  in  whom  the  strength 
of  the  Church  lies  ]  Confusion  exists  where  faith  is  weak  :  here,  where 
love  is  perfect,  there  is  entire  security."     St.  Ambrose. 

'  The  term  is  used  of  hunters  catching  beasts  in  their  dens,  and  of  war- 
riors taking  their  antagonists  alive.  It  here  is  applied  to  the  conversion 
of  men  by  the  preaching  of  the  Gospel. 

*  Stranding  them. 

*  In  attitude  of  adoration  ;  Matt.  viii.  2  ;  Mark  i.  40. 

*  His  hand.  It  was  not  allowed  by  the  law  to  touch  a  leper,  since  he 
was  to  remain  apart  from  all  others . 

^  It  M'as  a  cuticular  affection,  or  impurity,  on  the  cessation  of  which  the 
skin  appeared  clean. 

*  Not  wishing  to  display  His  works. 
'  He  added. 


ST.    LUKE.  339 

ing  according  as  Moses  commanded,  for  a  testimony  to 
them.^ 

15.  But  the  fame  concerning  Him  went  abroad  the  more, 
and  great  multitudes  came  together  to  hear,^  and  to  be 
healed^  of  their  infirmities. 

16.  And  He  retired  into  the  desert,  and  prayed. 

17.  And  it  came  to  pass  on  a  certain  day,  as  He  sat 
teaching,  that  there  were  also  Pharisees  and  doctors  of  the 
law  sitting  by,  who  had  come  out  of  every  town  of  Galilee, 
and  Judea,  and  Jerusalem;*  and  the  power  of  the  Lord-' 
was  to  heal  them.^ 

18.  And,  behold,  men  brought  in  a  bed'  a  man  who  had 
the  palsy  ;  and  they  sought  means  to  bring  him  in,  and  to 
lay  him  before  Him. 

19.  And  when  they  could  not  find  by  what  way  they 
might  britig  him  in,  because  of  the  multitude,  they  went 
up^  upon  the  roof,  and  let  him  down  through  the  tiles^  with 
his  bed  into  the  midst  before  Jesus. 

20.  And  when  He  saw  their  faith,^°  He  said :"  Man,  thy 
sins  are  forgiven  thee. 

21.  And  the  scribes  and  Pharisees  began  to  think,  saying : 


'  To  manifest  submission  to  the  law.    Lev.  xiv.  4. 
^  Many  were  eager  to  hear  His  instructions. 

^  G.  P.  "  by  him."  Schott  cancels  these  words  on  the  authority  of 
three  of  the  chief  manuscripts,  and  of  the  versions  generally. 

*  This  city  is,  of  course,  included  in  Judea,  but  is  specially  mentioned 
on  account  of  its  importance. 

*  Of  Christ :  or  of  God  in  Christ,  who  is  Himself  God. 

*  The  sick.  The  Hebrews  often  refer  relatives  to  a  remote  antecedent, 
or  to  a  sentence. 

'  Matt.  ix.  2.  Mark  ii.  3.  On  a  couch,  or  litter.  The  bed  of  the 
Jews  was  like  a  coverlet,  which  could  be  easily  rolled  up. 

"  By  an  outside  stairway. 

^  Removing  some  of  them,  in  order  to  facilitate  the  descent"  of  the 
patient. 

"  The  patient,  no  doubt,  entertained  the  like  sentiments  as  those  who 
brought  him- 

"  G.  P-  "unto  him."  Griesbach  and  Schott  cancel  these  words,  which 
are  not  found  in  two  of  the  chief  manuscripts,  nor  in  several  versions. 


340  THE    FOUR    GOSPELS. 

Who  is  this  who  uttereth  blasphemies  ?    Who  can  forgive 
sins,  but  God  alone  ?^ 

22.  And  Jesus  knowing  their  thoughts,  answering,  said 
to  them  :  What  do  ye  think  in  your  hearts  ? 

23.  Which  is  it  easier  to  say,  Thy  sins  are  forgiven  thee, 
or  to  say.  Arise  and  walk  ? 

24.  But  that  ye  may  know  that  the  Son  of  man  hath 
power  on  earth  to  forgive  sins,  (He  saith  to  the  man  sick 
of  the  palsy),  I  say  to  thee,  arise,  take  up  thy  bed,  and  go 
into  thy  house. 

25.  And  immediately  rising  up  before  them,  he  took  up 
the  bed  on  which  he  lay ;  and  went  away  to  his  own 
house,  glorifying  God. 

26.  And  all  were  astonished ;-  and  they  glorified  God. 
And  they  were  filled  with  fear,^  saying :  We  have  seen 
wonderful  things  to-day. 

27.  And  after  these  things  He  went  forth,  and  saw  a  tax- 
gatherer  named  Levi,*  sitting  at  the  toll  office,  and  He  said 
to  him  :  Follow  Me. 

28.  And  leaving  all  things,  he  rose  up  and  followed  Him. 

29.  And  Levi  made  Him  a  great  feast  in  his  own  house  ; 
and  there  was  a  great  company  of  tax-gatherers,  and  of 
others,  who  were  at  table  with  them. 

30.  But  the^  Pharisees  and  scribes  murmured,  saying  to 
His  disciples  :  Why  do  ye  eat  and  drink  with  tax-gather- 
ers and  sinners? 

31.  And  Jesus  answering,  said  to  them :  They  that  are 
in  healt^v  need  not  the  physician  :  but  they  that  are  sick. 

'  God  alone  can  forgive  sins,  as  of  His  own  right.  The  Man-God 
forgives  them,  even  as  «xan,  by  virtue  of  the  union  vs^itli  the  Divine 
Person.     A  mere  man  cannot,  of  himself,  forgive  si;i. 

*  Literally :  Ecstasy  seized  on  all.  They  were  transported  out  of 
themselves  with  surprise. 

^  With  awe. 

'  Mark  ii.  14.  He  was  also  called  Matthew,  it  being,  at  that  time,  not 
unusual  to  have  two  names, 

G.  P.  "  their."     The  pronoun  is  wanting  in  two  of  the  chief  manu- 
scripts, and  in  the  versions. 


ST.    LUKE.  341 

32.  I  came  not  to  call  the  just,  but  sinners  to  penance. 

33.  And  they  said  to  Him  :  Why  do  the  disciples  of  John 
fast  often,'  and  make  prayers,  and  the  disciples  of  the 
Pharisees  in  like  manner  ?  but  Thine  eat  and  drink. 

34.  To  whom  He  said :  Can  ye  make  the  children  of 
the  bridegroom  fast,  whilst  the  bridegroom  is  with  them?^ 

35.  But  the  days  will  come,  when  the  bridegroom  shall 
be  taken  away  from  them,  then  shall  they  fast  in  those 
days. 

36.  And  He  spoke  also  a  similitude  to  them :  That  no 
man  putteth  a  patch  from  a  new  garment  on  an  old  gar- 
ment ;  otherwise  he  both  teareth  the  new,  and  the  patch 
taken  from  the  new  suiteth  not  the  old. 

37.  And  no  man  putteth  new  wine  into  old  skins  :  other- 
wise the  new  wine  will  burst  the  skins,  and  it  will  be 
spilled,  and  the  skins  will  be  lost. 

38.  But  new  wine  must  be  put  into  new  skins  :  and  both 
are  preserved. 

39.  And  no  man  drinking  old,  hath  presently  a  mind  for 
new :  for  he  saith  :  The  old  is  better.^ 


CHAPTER  VI. 

Christ    defends  His    disciples :    cures  on   the   sahhalh-day : 
chooses  the  twelve,  and  makes  a  sermon  to  them. 

1.  And  it  came  to  pass  on  the  second  first  sabbath,*  that, 


'  Mark  ii.  18. 

*  "  Fasting,  whereby  the  flesh  is  subdued,  and  corporal  luxury 
punished,  is  not  rejected  here,  for  this  fast  is  pleasing  to  God.  How 
could  He  forbid  His  disciples  to  fast,  while  He,  the  Lord  Himself, 
fasted,  and  whilst  He  declared  that  the  most  wicked  spirits  cannot  be 
cast  out  but  by  fasting  and  prayers  V     St.  Ambrose. 

^  Wine  improves  by  age. 

*  Matt,  xii-  1.  Mark  ii.  23.  This  is  understood  by  Scaliger  of  the 
sabbath  immediately  after  the  second  day  of  the  feast  of  the  passover, 


342  THE    FOUR    GOSPELS. 

as  He  went  through  the  corn-fields,  His  disciples  plucked 
the  ears,  and  ate  rubbing  them  through  their  hands/ 

2.  And  some  of  the  Pharisees  said  to  them :  Why  do 
ye  that  which  is  not  lawful  on  the  sabbath-days  ? 

3.  And  Jesus  answering  them,  said  :  Have  ye  not  read 
this,  which  David  did,  when  himself  was  hungry,  and  they 
that  were  with  him  :^ 

4.  How  he  went  into  the  house  of  God,^  and  took  and 
ate  the  bread  of  "  the  presence,"  and  gave  to  them  that 
were  with  him,  which  it  is  not  lawful  for  any  but  the 
priests  to  eat  ?* 

5.  And  He  said  to  them :  The  Son  of  man  is  Lord  even 
of  the  sabbath. 

6.  And  it  came  to  pass  also  on  another  sabbath,  that  He 
entered  into  the  synagogue,  and  taught.  And  there  was  a 
man  whose  right  hand  was  withered.^ 

7.  And  the  scribes  and  Pharisees  watched^  if  He  would 
heal  on  the  sabbath,  that  they  might  find  an  accusation 
against  Him. 

8.  But  He  knew  their  thoughts ;  and  He  said  to  the 
man  who  had  the  withered  hand  :  Arise,  and  stand  forth  in 
the  midst.     And  rising,  he  stood  forth. 

9.  Then  Jesus  said  to  them :  I  ask  you,  if  it  be  lawful 
on  the  sabbath-days  to  do  good,  or  to  do  evil ;  to  save  life, 
or  to  destroy  ?^ 

on  which  the  first-fruits  of  sheaves  were  offered  up.  Lev.  xxiii.  11. 
Olshausen  thinks  that  when  one  of  the  three  great  festivals  fell  on  the 
sabbath,  as  the  first  and  last  days  were  solemnly  celebrated,  the  first  day 
may  have  been  styled  in  this  way.     Vol.  ii.  p.  81. 

'  This  circumstance  shows  how  trivial  and  innocent  the  act  was. 

^  Were  hungry. 

^  1  Kings  xxi.  6.     The  tabernacle. 

*  Exod.  xxix.  32.     Levit.  xxiv.  9. 

*  Matt.  xii.  20.     Mark  iii.  1. 

"  G.  P.  "  Him,"  is  wanting  in  a  very  great  number  of  manuscripts, 
the  Alexandrine,  and  some  others  of  principal  note,  in  several  of  the 
best  editions,  in  the  Vulgate,  Gothic  and  Saxon  versions.  It  is  rejected 
by  Mill,  Wetstein  and  Schott. 

'  The  affirmative  proposition  is  laid  down  in  Matthew,  xii.  12. 


ST,    LUKE.  343 

10.  And  looking  round  about  on  them  all,  He  said  to  the 
man  :  Stretch  forth  thy  hand.  And  he  stretched  it  forth/ 
and  his  hand  was  restored.^ 

11.  And  they  were  filled  with  madness  f  and  they  talked 
one  with  another,  what  they  might  do  to  Jesus. 

12.  And  it  came  to  pass  in  those  days,  that  He  went  out 
on  to  the  mountain  to  pray,*  and  He  passed  the  whole  night 
in  the  prayer  of  God.^ 

13.  And  when  day  was  come,  He  called  His  disciples  ; 
and  out  of  them,  He  close  twelve,  (whom  also  He  named 
apostles  :y 

14.  Simon,  whom  He  surnamed  Peter,  and  Andrew  his 
brother,  James  and  John,  Philip  and  Bartholomew, 

15.  Matthew  and  Thomas,  James  the  son  of  Alpheus, 
and  Simon  who  is  called  Zelotes,'' 

16.  And  Jude^  of  James,  and  Judas  Iscariot,  who^  was 
the  traitor.^" 

/"  G.  P,  "  he  did  so."  Schott  thinks  that  i^sTftivtv,  "  he  stretched 
forth,"  which  is  found  in  two  uncial  manuscripts  and  in  many  versions, 
is  borrowed  from  Matthew  and  Mark.  OvVcoj  is  wanting  in  many  manu- 
scripts, and  is  suspected  to  be  an  interpolation. 

*  G.  P.  "whole  as  the  other."  These  words  are  wanting  in  several 
manuscripts  and  versions. 

^  Rage  is  popularly  so  styled. 

*  Matt.  X.  1.  Mark  iii.  13.  The  retreat  and  prayer  of  Christ  show 
the  importance  of  the  work  which  He  was  about  to  undertake.  He 
needed  not  prayer,  since  as  man  He  was  full  of  the  Holy  Ghost,  in 
virtue  of  the  hypostatical  union  :  but  He  prayed  for  our  example. 

*  This  is  equivalent  to  prayer  to  God.  "  A  Catholic  "  insists  that  it 
should  be  rendered  "  an  oratory."  Besides  the  synagogues,  the  Jews 
had  places  for  prayer  called  by  the  Greek  term  which  is  here  employed. 
See  Acts  xvi.  13.  Joseph  Ant.  xiv.  10,  and  Juvenal  Sat.  iii.  296  :  "  In 
qua  te  quaero  proseucha." 

"  This  is  the  Greek  term  for  messengers,  and  is  understood  of  official 
delegates,  such  as  ambassadors.  Our  Lord  used  the  corresponding  term 
in  the  Syro-Chaldaic. 

'  This  name  signifies  zealous.  He  is  styled  by  St.  Matthew  the 
Chananean,  which  Campbell  says  is  susceptible  of  the  same  interpretation. 

*  Brother  of  James. 

*  G.  P.  "  also."     It  is  marked  suspected  by  Schott. 

*"  "  Judas  is  chosen,  not  through  mistake,  but  designedly.  How  power- 


344  THE    FOUR    GOSPELS. 

17.  And  coming  down  with  them,^  He  stood  in  a  plain,^ 
and^  the  company*  of  His  disciples,  and  a  very  great  mul- 
titude of  people  from  all  Judea  and  Jerusalem,  and  the 
sea-coast  both  of  Tyre  and  Sidon, 

18.  Who  had  come  to  hear  Him,  and  to  be  healed  of  their 
diseases.  And  they  that  were  tormented  by  unclean  spirits 
were  cured. 

19.  And  all  the  multitude  sought  to  touch  Him  ;  for  a 
virtue^  went  out  from  Him,  and  healed  all. 

20.  And  He,  lifting  up  His  eyes  on  His  disciples,  said  :^ 
Blessed,  ye  poor :  for  yours  is  the  kingdom  of  God. 

21.  Blessed  ye  that  hunger  now:  for  ye  shall  be  filled. 
Blessed  ye  that  weep  now :  for  ye  shall  laugh.^ 

22.  Blessed  will  ye  be  when  men  shall  hate  you,  and 
when  they  shall  throw  you  ofF,^  and  shall  reproach  you, 
and  cast  out  your  name  as  evil,^  for  the  sake  of  the  Son  of 
man. 

23.  Be  glad  in  that  day,  and  rejoice :  for  behold  your 
reward  is  great  in  heaven  :  For  according  to  these  things^'* 
did  their  fathers  do  to  the  prophets. 

24.  But  wo  to  you  rich  :^i  for  ye  have  your  consolation. 


ful  is  truth,  since  not  even  the  hostility  of  the  man  commissioned  to  an- 
nounce it,  weakens  its  force.  How  great  is  the  condescension  of  our 
Lord,  who  exposed  His  judgment  to  our  censure,  rather  than  be  wanting 
in  affection  to  us  !"     Ambrose. 

*  From  the  top  of  the  mountain. 

'  On  a  level  place,  a  kind  of  table  land.    It  is  not  uncommon  to  have 
large  plains  on  the  side  of  a  mountain. 
'  With  Him  stood  there. 

*  Crowd. 

*  Power. 

*  The  same  discourse  is  given  more  fully  by  St.  Matthew  v.  2. 
'  Rejoice. 

*  Matt.  V.  11.    When  they  shall  expel  you  from  their  society. 

^  Expunge  your  name  from  their  list — cast  you  off  and  disown  you. 
"  In  like  manner. 

"  This  wo  regards  those  who  abuse  riches,  or  are  inordinately  at- 
tached to  them.  Eccl.  xxxi.  7.   Amos  vi.  1. 


ST.    LUKE.  345 

25.  Wo  to  you  who  are  filled  :^  for  ye  shall  hunger. 
Wo  to  you  who  laugh  now  :^  for  ye  shall  mourn  and 
weep. 

26.  Wo  to  you  when^  men  shall  bless  you  '^  for  according 
to  these  things  did  their  fathers  do  to  the  false  prophets.^ 

27.  But  I  say  to  you  that  hear  ;^  Love  your  enemies,  do 
good  to  those  that  hate  you. 

28.  Bless  those  that  curse  you,  and  pray  for  those  that 
calumniate  you.'' 

29.  And  to  him  that  striketh  thee  on  the  cheek,  present 
also  the  other.^  And  him  that  taketh  away  from  thee  thy 
cloak,  forbid  not  to  take  thy  coat  also.^ 

30.  Give  to  every  one  that  asketh  of  thee  ;^''  and  from 
him  that  taketh  away  thy  goods,  ask  them  not  again." 

31.  And  as  ye  would^^  that  men  should  do  to  you,  do  ye 
also  to  them  in  like  manner. 


'  Are  in  abundance.     Isai.  Ixv.  13. 

'  Exult. 

'  G.  P.  "  all  men."  Campbell  observes,  "  the  word  (all)  is  wanting- 
in  many  manuscripts,  some  of  them  of  principal  note  ;  and  also  in  the 
Syriac,  Vulgate,  Ethiopic  and  Arabic  versions,  as  well  as  in  several 
of  the  best  editions  and  ancient  commentators.  Mill  and  Wetstein  both 
reject  it."     It  is  likewise  rejected  by  Griesbach  and  Schott. 

*  Shall  praise  and  extol. 

^  They  who  received  praise,  might  fear  that,  like  the  false  prophets, 
they  gained  applause  at  the  expense  of  truth. 

*  St.  Luke,  writing  for  converts  from  Paganism,  omits  mention  of  the 
Mosaic  law,  which  being  perversely  interpreted,  occasion  was  furnished 
for  this  injunction.     Matt.  v.  44. 

'  The  Greek  term  frtjjpsa^w  means  to  misuse,  to  treat  despitefully,  also 
to  calumniate,  1.  Pet.   iii.   16. 

*  Matt.  V.  39.     1  Cor.  vi.  7. 

*  The  order  is  inverted  in  St.  Matthew  v.  40.  The  coat  is  taken  by 
violence  ;  the  cloak  is  yielded. 

"  This  excludes  invidious  distinctions,  where  charity  is  to  be  exercised : 
but  it  by  no  means  forbids  the  exercise  of  prudence  in  almsgiving. 

"  This  can  only  be  considered  a  counsel  to  forbear  from  compulsory 
means  of  redress,  where  charity  may  be  injured  by  their  employment. 
The  right  to  seek  it  is  not  denied. 

"  Reasonably.  Tob.  iv.  16.   Matt.  vii.  12. 


346  THE    FOUR    GOSPELS. 

32.  And  if  ye  love  those  who  love  you,  what  thanks  are 
due  to  you?^  for  even  sinners  love  those  that  love  them. 

33.  And  if  ye  do  good  to  those  who  do  good  to  you,  what 
thanks  are  due  to  you  ?  for  sinners  also  do  this. 

34.  And  if  ye  lend  to  them  of  whom  ye  hope  to  receive,^ 
what  thanks  are  due  to  you  V  for  sinners  also  lend  to  sin- 
ners, to  receive  as  much. 

35.  But  love  your  enemies  ;  do  good,  and  lend,  hoping 
for  nothing  thereby  ;*  and  your  reward  shall  be  great,  and 
ye  will  be  the  sons  of  the  Most  High:^  for  He  is  kind  to 
the  unthankful,  and  to  the  wicked. 

36.  Be  ye  therefore  merciful,  as  your  Father  also  is 
merciful. 

37.  Judge  not,^  and  ye  shall  not  be  judged  :  condemn 
not,''  and  ye  shall  not  be  condemned.  Forgive,  and  ye 
shall  be  forgiven. 

38.  Give,  and  it  shall  be  given  to  you :  good  measure. 


'  Matt.  V.  46.  What  merit  have  you  1  The  Greek  term,  which  means 
grace,  and  thanks,  here  implies  title  to  reward. 

^  The  amount  of  their  loan.    Deut.  xv.  8.  Matt.  v.  42. 

'  There  is  no  extraordinary  merit  in  giving  a  loan.  It  is,  however,  a 
kind  act,  which,  in  some  circumstances,  may  be  very  meritorious,  as 
when  a  great  risk  is  incurred,  or  a  great  calamity  averted. 

*  Hoping  for  no  return ;  or,  hoping  for  no  advantage.  As  our  Lord 
has  just  spoken  of  loans  made  on  condition  of  a  full  return,  he  may  be 
thought  here  to  exhort  to  lend,  when  there  is  little  hope  of  any  return. 
Bloomfield  thinks  that  this  is  the  sense  expressed  by  the  Vulgate,  and 
adopted  by  Euthymius,  Chrysostom,  and  by  a  host  of  moderns.  Theo- 
logians, however,  and  canonists  generally,  explain  it  as  a  strict  prohibition 
of  looking  for  gain  from  the  loan  ;  but  not  as  precluding  the  right  to  de- 
mand the  amount  lent,  or  any  loss  incurred  by  the  loan.  It  is  agreed 
that  the  interest,  namely,  the  loss  sustained,  or  the  advantages  of  just 
gain  which  were  forfeited,  may  be  demanded  over  and  above  the  capital 
lent.  The  legal  interest  is  practically  taken  as  the  equivalent,  whatever 
abstract  questions  may  be  raised  as  to  the  power  of  the  state  to  give  the 
right  to  receive  it,  independently  of  other  titles. 

^  His  beloved  children. 

'  Harshly  or  rashly. 

''  Unjustly.  The  Greek  term  signifies  the  pronouncing  of  an  unjust 
sentence.     Matt.  vii.  1. 


ST.    LUKE.  347 

and  pressed  down,  and  shaken  together,^  and  running 
over^  shall  they  give  into  j^our  bosom  :^  for  with  the  same 
measure  that  ye  shall  mete  withal,  it  shall  be  meted  to  you 
again.* 

39.  And  He  spoke  also  a  similitude^  to  them :  Can  the 
blind  lead  the  blind  ?  do  they  not  both  fall  into  the  pit  1^ 

40.  The  scholar  is  not  above  his  master :  but  every  one 
will  be  perfect,  if  he  be  as  his  master.'^ 

41.  And  why  seest  thou^  the  mote  in  thy  brother's  eye  ; 
but  the  beam  that  is  in  thy  own  eye  thou  considerest  not  ? 

42.  Or  how  canst  thou  say  to  thy  brother :  brother,  let 
me  draw  the  mote  out  of  thy  eye,  when  thou  thyself  per- 
ceivest  not  the  beam  in  thy  own  eye  ?  Hypocrites,  cast 
first  the  beam  out  of  thy  own  eye  ;  and  then  wilt  thou  see 
clearly  to  draw  the  mote  out  of  thy  brother's  eye. 

43.  For  there  is  no  good  tree  that  bringeth  forth  evil 
fruit  f  nor  an  evil  tree  that  bringeth  forth  good  fruit. 

^  Matt.  vii.  2.  Mark  iv.  24.  A  strong  manner  of  expressing  full 
measure  in  selling  dry  goods,  which  by  being  pressed  down  and  shaken 
together,  settle  down. 

*  Full  measure  of  liquids. 

^  The  long  flowing  garments  of  the  Jews  were  sometimes  folded  to 
receive  things ;  the  upper  portion  particularly  serving  as  a  pocket. 
Things  poured  into  it,  might  be  said  to  be  poured  into  the  bosom,  or  lap, 
of  the  receiver. 

*  By  this  similitude  our  Lord  encourages  us  to  liberality  and  gene- 
rosity. 

^  Literally  :  "  a  paraile,"  or  proverb. 

°  The  application  of  this  proverbial  expression  to  the  Pharisees  was 
made  by  Christ,  when  they  took  scandal  at  His  declaring  that  what 
enters  the  mouth  does  not  defile  the  soul.  In  this  place  its  application 
is  not  equally  obvious  :  but  it  may  be  understood  as  a  warning  to  His 
hearers,  lest,  being  blinded  by  self-love,  they  should  be  an  occasion  of 
ruin  to  others. 

'  Matt.  X.  24.  John  xiii.  16.  This  also  is  a  proverbial  expression, 
to  signify  that  the  person  taught  rarely  excels  his  preceptor.  Christ 
elsewhere  uses  it  to  intimate  that  the  pupil,  or  servant,  should  not 
be  impatient  under  insults  or  sufferings  such  as  his  Master  has  patiently 
endured. 

«  Matt.  vii.  3. 

»  Matt.  vii.  18  ;  xii.  33. 


348  THE    FOUR    GOSPELS. 

44.  For  every  tree  is  known  by  its  fruit.  For  men  do 
not  gather  figs  from  thorns  ;  nor  do  they  gather  the  grape 
from  the  bramble  bush. 

45.  The  good  man  out  of  the  good  store  of  his  heart 
bringeth  forth  good :  and  the  wicked  man  out  of  the  evil 
treasure^  bringeth  forth  evil.  For  out  of  the  abundance 
of  the  heart  the  mouth  speaketh. 

46.  And  why  do  ye  call  Me,  "  Lord,  Lord  : "  ^  and  do  not 
the  things  which  I  say  ? 

47.  Every  one  that  cometh  to  Me,  and  heareth  My  words, 
and  practiseth  them,  I  will  show  you  to  whom  he  is  like. 

48.  He  is  like  to  a  man  building  a  house,  who  dug  deep, 
and  laid  the  foundation  upon  the  rock  :  and  when  a  flood 
came,  the  torrent  burst  against  that  house,  and  it  could  not 
shake  it ;  for  it  was  founded  upon  the  rock. 

49.  But  he  that  heareth,  and  practiseth  not,  is  like  to  a 
man  building  his  house  upon  the  earth  without  a  founda- 
tion :  against  which  the  torrent  burst,  and  immediately  it 
fell,  and  the  ruin  of  that  house  was  great. 


CHAPTER  VII. 

Christ  heals  the  servant  of  the  centurion:  raises  to  life  the 
son  of  the  widow :  answers  the  messengers  sent  hy  John : 
and  absolves  the  penitent. 

1,  And  when  He  had  finished  all  His  words^  in  the  hear- 
ing of  the  people,  He  entered  into  Capharnaum. 

2.  And  the   servant  of  a  certain  centurion,  of  great 
worth*  to  him,  being  sick,  was  likely  to  die. 


'  G.  P.  "  Of  his  heart."     Griesbach  thinks  it  should  be  omitted. 

*  Matt.  vii.  21.    Rom.  ii.  13.   James  i.  22. 
'  Matt.  viii.  5. 

*  The  Greek  and  Latin  may  be  understood  of  the  value  of  the  slave 
to  his  master,  as  efficient  and  trustworthy. 


ST.    LUKE.  349 

3.  And  when  he  had  heard  of  Jesus,  he  sent  to  Him  the 
ancients^  of  the  Jews,  asking  Him  to  come  and  save  the 
life  of  his  servant. 

4.  And  when  they  came  to  Jesus,  they  besought  Him 
earnestly,  saying  to  Him  :  he  is  worthy  that  Thou  shouldst 
do  this  for  him. 

5.  For  he  loveth  our  nation  f  and  he  himself  hath  built 
us  a  synagogue.^ 

6.  And  Jesus  went  with  them.  And  when  He  was  now 
not  far  from  the  house,  the  centurion  sent  friends  to  Him, 
saying  :  Lord,  do  not  trouble  Thyself:  for  I  am  not  worthy 
that  Thou  shouldst  enter  under  my  roof. 

7.  For  which  cause  neither  did  I  think  myself  worthy 
to  come  to  Thee  ;  but  say  the  word,  and  my  servant  will 
be  healed. 

8.  For  I  also  am  a  man  subject  to  authority,*  having 
soldiers  under  me  :  and  I  say  to  one  :  Go  ;  and  he  goeth  : 
and  to  another :  Come ;  and  he  cometh :  and  to  my  ser- 
vant :  Do  this  ;  and  he  doeth  it.^ 

9.  Which  Jesus  hearing,  marvelled  :^  and  turning  about 
to  the  multitude  that  followed  Him,  He  said  :  Verily  I  say 
to  you,  I  have  not  found  so  great  faith  even  in  Israel. 

10.  And  they  who  were  sent,  returning  to  the  house, 
found  the  servant  well,  who  had  been  sick.'' 

'  Chief  men  of  the  synagogue. 

^  The  centurion  was  a  Roman  citizen ;  yet  he  was  kind  to  the  Jews 
among  whom  he  lived,  and  he  favored*  their  religion. 

^  "The  synagogue,"  namely,  the  only  one  which  was  in  their  town. 

*  The  centurion  was  dependent  on  superior  authority ;  yet  he  exer- 
cised with  determination  the  authority  committed  to  him :  whence  he 
inferred  that  Christ,  whose  divine  power  he  recognised,  could  exercise  it 
without  heing  present  with  the  patient,  by  the  sole  act  of  His  sovereign 
will.    Matt.  viii.  8. 

^  The  servant  was  commanded  to  perform  manual  labor  :  the  soldier 
was  sent,  or  recalled,  as  military  duty  required. 

^  The  Protestant  version  adds :  "  at  him ;"  but  the  Vulgate  is  supported 
by  the  Cambridge  and  two  other  manuscripts,  and  by  the  Saxon  version. 

''  St.  Luke  omits  the  assurance  given  by  Christ,  that  the  servant 
should  be  cured. 


350  THE    FOUR    GOSPELS. 

11.  And  it  came  to  pass  afterwards/  that  He  went  into 
a  city  that  is  called  Nairn  :  and  there  went  with  Him  His 
disciples,^  and  a  great  multitude. 

12.  And  when  He  came  nigh  to  the  gate  of  the  city,  be- 
hold, a  dead  man  was  carried  out,  the  only  son  of  his 
mother  ;  and  she  was  a  widow  :^  and  a  great  multitude  of 
the  city*  with  her. 

13.  Whom  when  the  Lord  had  seen,  being  moved  with 
pity*  towards  her,  He  said  to  her  :  Weep  not. 

14.  And  He  came  near,  and  touched  the  bier.  (And  they 
that  carried  it,  stood  still.)  And  He  said :  Young  man,  I 
say  to  thee,  arise. 

15.  And  he  that  was  dead,  sat  up,  and  began  to  speak. 
And  He  gave  him  to  his  mother.^ 

16.  And  fear  seized  all :  and  they  glorified  God,  saying : 
A  great  prophet  is  risen  up  among  us :  and  God  hath 
visited'  His  people. 

17.  And  this  saying  concerning  Him  went  forth 
throughout  all  Judea,  and  throughout  all  the  country 
round  about. 

1 8.  And  His^  disciples  told  John  of  all  these  things. 

19.  And  John  called  to  him  two  of  his  disciples,  and 


*  G.  P.  "the  day  after."  The  reading  of  the  Vulgate  is  conformable 
to  many  manuscripts  and  versions,  but  Schott  deems  it  incorrect. 

"  G.  P.  "  many  of  His  disciples."  "  Ixavoi  is  wanting  in  three 
of  the  principal  manuscripts ;  *  and  in  the  Syriac,  Vulgate,  Coptic, 
Armenian  and  Saxon  versions  there  is  no  word  answering  to  it." 
Campbell. 

^  The  distinct  manner  in  which  these  two  circumstances  are  stated, 
is  truly  affecting. 

*  The  verb  "was"  is  understood,  but  not  expressed  in  seven  uncial 
manuscripts,  and  many  versions. 

^  The  Greek  term  is  particularly  expressive  of  the  tenderest  feeling 
of  compassion. 

*  Each  circumstance  added  to  the  touching  effect  of  the  miracle  on 
the  beholders. 

Graciously.     Infra  xxiv.  19  ;  John  iv.  19. 
'  The  disciples  of  John. 


ST.  LUKE.  351 

sent  them  to  Jesus,  saying :  Art  Thou  He  that  cometh  P 
or  look  we  for  another  ? 

20.  And  when  the  men  were  come  to  Him,  they  said : 
John  the  Baptist  hath  sent  us  to  Thee,  saying  :  Art  Thou 
He  that  cometh  ?   or  look  we  for  another? 

21.  (And  in  that  same  hour,  He  cured  many  of  their 
diseases,  and  hurts,^  and  evil  spirits :  and  to  many  that 
were  blind  He  gave  sight.) 

22.  And^  answering.  He*  said  to  them  :  Go,  and  relate  to 
John  what  ye  have  heard  and  seen  :  The  blind  see,  the 
lame  walk,  the  lepers  are  made  clean,  the  deaf  hear,  the 
dead  rise  again :  the  gospel  is  preached  to  the  poor  :^ 

23.  And  blessed  is  he  whosoever  shall  not  be  scandal- 
ized in  Me.^ 

24.  And  when  the  messengers  of  John  were  departed,'' 
He  began  to  speak  to  the  multitudes  concerning  John. 
What  went  ye  out  into  the  desert  to  see  ?  A  reed  shaken 
by  the  wind  ? 

25.  But  what  went  ye  out  to  see  ?  A  man  clothed  in 
soft  garments  ?  Behold,  they  that  are  in  costly  apparel, 
and  live  delicately,  are  in  the  houses  of  kings.^ 

26.  But  what  went  ye  out  to  see  ?  A  prophet  ?  Yea,  I 
say  to  you,  and  more  than  a  prophet. 


'  Matt.  xi.  2.  The  Messiah  was  understood  by  this  term.  He  was  ge- 
nerally expected  about  that  time. 

^  The  Greek  term  means  scourges,  but  may  be  understood  of  any  in- 
firmities. 

'  P.  "Then." 

*  G.  P.  "Jesus."  The  name  is  not  expressed  in  the  Cambridge,  or 
Vatican  manuscript,  nor  in  several  versions. 

^  Isai.  XXXV.  5. 

*  Shocked  and  led  into  doubt,  or  induced  to  apostatize,  in  consequence 
of  His  humble  appearance. 

''  Christ  awaited  the  departure  of  the  messengers,  that  His  praise  might 
be  seen  to  be  entirely  disinterested. 

*  Those  who  wear  magnificent  gannents  are  in  royal  palaces,  not  in 
deserts.  The  austerity  of  John  is  tacitly  contrasted  with  the  splendor 
and  luxury  of  courts. 


352  THE    FOUR    GOSPELS. 

27.  This  is  he  of  whom  it  is  written  :^  Behold,  I  send 
My  angel  before  Thy  face,  who  shall  prepare  Thy  way  be- 
fore Thee! 

28.  For  I  say  to  you  :  Amongst  the  born  of  women,  there 
is  not  a  greater  prophet  than  John  the  Baptist.^  But  he 
that  is  the  lesser  in  the  kingdom  of  God,  is  greater 
than  he.^ 

29.  And  all  the  people  hearing,*  and  the  tax-gatherers, 
justified^  God,  being  baptized  with  the  baptism  of  John. 

30.  But  the  Pharisees  and  the  lawyers  despised^  the 
counsel  of  God  on'  themselves,  not  having  been  baptized^ 
by  him. 

31.  And  the  Lord  said  :^  Whereunto  then  shall  I  liken 
the  men  of  this  generation  ?^°  and  to  what  are  they  like  ? 

32.  They  are  like  to  children  sitting  in  the  market- 
place and  speaking  one  to  another,  and  saying :  We  have 
piped  to  you,  and  ye  have  not  danced ;  we  have  mourned, 
and  ye  have  not  wept. 

33.  For  John  the  Baptist  came^^  neither  eating  bread, 
nor  drinking  wine  ;  and  ye  say :  He  hath  a  devil. 

34.  The  Son  of  man  is  come  eating  and  drinking :  and 

'  Mai.  iii.  1 ;  Matt.  xi.  10  ;  Mark  i.  2. 

*  John  was  the  greatest  "prophet,  since  He  pointed  out  Christ,  whom 
he  had  foretold.  In  the  womb  of  his  mother,  he  may  be  said  to  have  pro- 
phesied. 

^  The  least  saint  in  glory  is  greater  than  the  highest  prophet  in  this 
life.  Christ,  who  coming  after  John,  appeared  lesser,  was  greater 
than  he. 

*  Who  heard  Him. 

*  Proclaimed  divine  justice — glorified  it. 

*  Disregarded,  set  at  nought. 

''  It  is  commonly  rendered :  against ;  but  it  may  be  rendered  on,  that 
is,  in  relation  to. 

*  Having  refused  to  receive  his  baptism.  Campbell  considers  these 
two  verses,  29,  30,  as  the  words  of  Christ,  relating  to  the  people  what 
had  taken  place. 

Matt.  xi.  16.    These  introductory  words  are  wanting  in  most  manu- 
scripts. 

'"  The  race  of  men  then  living. 
"  Matt.  iii.  4  ;  Mark  i.  6. 


ST.  LUKE.  353 

ye  say :  Behold,  a  man  that  is  a  glutton,  and  a  drinker  of 
wine,  a  friend  of  tax-gatherers  and  sinners. 

35.  And  wisdom  hath  been  justified  by  all  her  children. 

36.  And  one  of  the  Pharisees  asked  Him  to  eat  with 
him.  And  He  went  into  the  house  of  the  Pharisee,  and 
sat  down  to  table. 

37.  And  behold,  a  woman  that  was  in  the  city,  a 
sinner,^  when  she  knew  that  He  sat  at  table  in  the 
house  of  the  Pharisee,  brought  an  alabaster  box  of  oint- 
ment ; 

38.  And  standing  behind  at  His  feet,  she  began  to  wash 
His  feet  with  tears,  and  wiped  them  with  the  hair  of  her 
head,  and  kissed  His  feet,  and  anointed  them  with  the  oint- 
ment. 

39.  And  the  Pharisee,  who  had  invited  Him,  seeing  it, 
spake  within  himself,  saying :  This  man,  if  He  were  a 
prophet,  would  know  surely  who  and  what  manner  of 
woman  this  is  that  toucheth  Him,  that  she  is  a  sinner. 

40.  And  Jesus  answering  said  to  Him  :  Simon,^  I  have 
somewhat  to  say  to  thee.     But  he  said  :^  Master,  say. 

41.  A  certain  creditor  had  two  debtors :  the  one  owed 
five  hundred  denarii,  and  the  other  fifty. 


^  Mark  xxvi.  7  ;  Mark  xiv.  3.  The  name  of  this  woman  is  popularly 
supposed  to  he  Mary  Magdalen,  which  opinion  is  countenanced  by  the 
lessons  read  on  her  feast  in  the  Roman  Breviary.  Many  critics,  how- 
ever, maintain  that  the  penitent  is  distinct  from  Mary  Magdalen,  who  is 
mentioned  in  the  following  chapter  without  any  reference  to  this  fact,  as 
also  from  the  sister  of  Lazarus,  who  performed  a  similar  action.  John 
xi.  2  ;  xii.  2.  Mary,  sister  of  Lazarus,  enjoyed  great  respect  among  the 
Jews,  which  would  not  have  been  the  case  had  she  been  a  notorious  sin- 
ner. St.  Ambrose  admits  that  the  evangelists  possibly  speak  of  different 
persons. 

"  The  name  is  the  same  as  that  of  him  who  entertained  our  Lord 
when  the  sister  of  Lazarus  anointed  his  feet :  but  the  latter  was  known 
as  Simon  the  leper.  The  last  anointing  occurred  in  Bethania  a  little  be- 
fore our  Lord's  passion ;  the  former,  at  a  much  earlier  period,  in  Nairn. 
Matt.  xi.  2L 

^  G.  P.  "  saith."    The  Cambridge  manuscript  and  Philoxenian  version 
agree  with  the  Vulgate. 
23 


354  THE   FOUR   GOSPELS. 

42.  And  whereas  they  had  not  wherewith  to  pay,  he  for- 
gave them  both.     Which,^  therefore,  loveth  him  mo  t  ? 

43.  Simon  answering,  said :  I  suppose  that  he  to  whom 
he  forgave  most.  And  He  said  to  him :  Thou  hast  judged 
rightly. 

44.  And  turning  to  the  woman.  He  said  to  Simon  :  Dost 
thou  see  this  woman  ?  I  entered  into  thy  house  :  thou 
gavest  Me  no  water  for  my  feet  •?  but  she  hath  washed 
My  feet  with  tears,  and  hath  wiped  them  with  her  hairs.^ 

45.  Thou  gavest  Me  no  kiss  :*  but  she,  since  she  came 
in,^  hath  not  ceased  to  kiss  My  feet. 

46.  Thou  didst  not  anoint  My  head  with  oil  :^  but  she 
hath  anointed  My  feet  with  ointment. 

47.  Wherefore,  I  say  to  thee :  Her  many  sins'^  are  for- 
given, because®  she  hath  loved  much.  But  to  whom  less  is 
forgiven,  he  loveth  less. 

48.  And  He  said  to  her  :  Thy  sins  are  forgiven  thee. 

49.  And  they  that  sat  at  table  with  Him  began  to  say 
within  themselves :  Who  is  this  that  even  forgiveth  sins  1 

50.  And  He  said  to  the  woman :  Thy  faith  hath  saved 
thee  :'  go  in  peace. 

'  G.  P.  "Tell  me,  therefore,  which  of  them  will  love  Him  mosf?" 
Scbott  thinks  that  "  Tell  me,  therefore,"  and  "  of  them,"  was  not  in  the 
original  text.    The  Greek  is  in  the  future. 

"  This  was  a  customary  act  of  courtesy  to  guests,  since  sandals  did 
not  protect  the  feet  from  dust.  Our  Lord  gently  reminds  Simon  of 
this  omission. 

*  G.  P.  "  the  hairs  of  her  head."  Six  uncial  manuscripts  and  the 
versions  generally  read  as  the  Vulgate,  which  is  followed  by  Griesbach 
and  Schott. 

*  This  was  also  an  Eastern  form  of  salutation. 

*  G.  p.  "  Since  the  time  I  came  in."  Schott  approves  of  the  Vulgate 
reading,  which  is  conformable  to  an  uncial  manuscript,  and  to  the  Mem- 
phitic  and  Philoxenian  versions. 

*  Perfumes  were  in  general  use. 

■"  The  text  is  very  emphatic,  as  "  a  Catholic"  observes  :  dt  djitapttac 
av^jji  at  iio%%a,L, 

'  The  application  of  the  parable  requires  therefore.  The  use  of  the 
conjunctive  particles  is  very  indefinite. 

*  Matt.  ix.  2.    Faith  was  the  primary  disposition — the  principle  of  the 


ST.   LUKE.  355 

CHAPTER  VIII. 

The  parable  of  the  seed.  Christ  stills  the  storm  at  sea  :  casts 
out  the  legion  :  heals  the  issue  of  blood :  and  raises  to  life 
the  daughter  of  Jairus. 

1.  And  it  came  to  pass  afterwards,  that  He  travelled 
through  the  cities  and  towns,  preaching  and  announcing^ 
the  kingdom  of  God  :  and  the  twelve  were  with  Him. 

2.  And  certain  women  who  had  been  healed  from  evil 
spirits  and  infirmities;;  Mary,  who  is  called  Magdalene,^ 
from  whom  seven  devils  were  gone  forth,^ 

3.  And  Joanna,  the  wife  of  Chusa,  Herod's  steward,  and 
Susanna,  and  many  others  who  ministered  to  Him  of  their 
substance,* 

4.  And  when  a  very  great  multitude  was  gathered  to- 
gether, and  hastened  to  Him  out  of  the  cities.  He  spake  by 
a  similitude  :* 

5.  The  sower  went  out  to  sow  his  seed.^  And  as  he 
sowed,  some  fell  by  the  way  side,  and  it  was  trodden  down, 
and  the  birds  of  the  air  ate  it  up. 

6.  And  other  some  fell  upon  a  rock,  and  as  soon  as  it 
had  sprung  up,  it  withered  away,  because  it  had  no 
moisture. 

sorrow  and  love  which  more  immediately  disposed  her  for  pardon.  It 
saved  her,  by  securing  her  pardon,  and  thus  placing  her  in  the  way  of 
salvation. 

'  Literally  :  evangelizing :  proclaiming  the  happy  tidings,  so  called. 

^  From  Magdala,  her  native  town,  not  far  from  Capharnaum.  Mark 
xvi.  9. 

^  Corporal  possession  is  no  evidence  of  sin.  Were  she  the  sinner 
who  is  mentioned  in  the  preceding  chapter,  it  might  he  expected  that 
some  intimation  would  be  given  of  her  identity. 

*  The  attendance  of  women  on  our  Lord  in  His  journeys  to  prepare 
His  food,  and  render  other  services,  was  conformable  to  the  customs  of 
the  Jews.  These  pious  women  supplied  His  wants  out  of  their  own 
means. 

'  Parable. 

'  Matth,  xiii.  3.     Mark  iv.  3. 


356  THE    FOUR    GOSPELS. 

7.  And  other  some  fell  among  thorns,  and  the  thorns 
growing  up  with  it,  choked  it. 

8.  And  other  some  fell  on^  good  ground,  and  springing 
up,  it  yielded  fruit  a  hundred  fold.  Saying  these  things, 
He  cried  out :  He  that  hath  ears  to  hear,  let  him  hear. 

9.  And  His  disciples  asked  Him^  what  this  parable 
might  be.^ 

10.  To  whom  He  said  :  To  you  it  is  given  to  know  the 
mystery  of  the  kingdom  of  God  ;  but  to  the  rest  in  para- 
bles, that  seeing  they  may  not  see,  and  hearing  they  may 
not  understand,* 

11.  Now  the  parable  is  this  :  The  seed  is  the  ward  of 
God. 

12.  And  they  by  the  way  side  are  they  that  hear ;  then 
the  devil  cometh,  and  taketh  the  word  out  of  their  heart, 
lest  believing  they  should  be  saved. 

13.  Now  they  upon  the  rock,^  who  when  they  hear,  re- 
ceive the  word  with  joy :  and  these  have  no  roots  :^  for 
they  believe  for  awhile,  and  in  time  of  temptation  they  fall 
away. 

14.  And  that  which  fell  among  thorns  are  they  who  have 
heard,  and  going  their  way,  are  choked  with  the  cares  and 
riches  and  pleasures  of  this  life,  and  bring  no  fruit  to  ma- 
turity. 

15.  But  that  on  the  good  ground,  are  they  who  in  a  good 


^  Vulgate  "  in."  Schott  and  Griesbach  prefers  the  reading  iij,  which 
signifies  into.  Ten  uncial  manuscripts  support  it ;  although  "  on  "  is 
the  received  English  expression. 

^  G.  P.  "  saying."  This  is  cancelled  by  Schott  conformably  to  manu- 
scripts and  versions. 

^  What  it  meant. 

^  Isai.  vi.  9.  The  result  is  often  spoken  of  as  if  it  were  the  end.  In 
St.  Matthew  their  blindness  is  assigned  as  the  cause  of  the  obscurity  in 
which  the  truth  appears  enveloped.  Matt.  xiii.  14.  Mark  iv.  12.  John 
xii.  40.     Acts  xxviii.  26.     Rom.  xi.  8. 

'  Are  they. 

'  It  is  in  the  singular  number  in  the  Greek. 


ST.    LUKE.  357 

and  very  good  heart,^  hearing  the  word,  retain  it,  and  bring 
forth  fruit  in  patience.^ 

16.  Now  no  man  lighting  a  candle  covereth  it  with  a 
vessel,  or  putteth  it  under  a  bed  :^  but  he  setteth  it  upon  a 
candlestick,  that  they  who  come  in  may  see  the  light.* 

17.  For  there  is  not  anything  secret,  that  shall  not  be 
made  manifest :  nor  hidden,  that  shall  not  be  known  and 
come  abroad.^ 

18.  Take  heed,  therefore,  how  ye  hear.  For  whoso- 
ever hath,  to  him  there  shall  be  given  f  and  whosoever 
hath  not,  that  also  which  he  thinketh  he  hath,'  shall  be 
taken  away  from  him. 

19.  And  His  mother  and  brethren^  came  to  Him  ;  and 
they  could  not  approach  Him  on  account  of  the  crowd. 

20.  And  it  was  told  Him  :^  Thy  mother  and  thy  brethren 
stand  without,  desiring  to  see  Thee. 

21.  But  He  answering  said  to  them:  My  mother  and 
My  brethren  are  they  who  hear  and  do  the  word  of  God.^o 

^  Literally  :  "  a  fine  and  good  heart." 

^  This  implies  perseverance  :  unfailing  devotedness  and  constancy  in 
suffering,  in  the  hope  of  future  rewards. 

"  Matt.  V.  15.  Mark.  iv.  21.  A  couch  like  a  sofa,  raised  above  the 
ground,  and  having  an  open  space  beneath. 

*  The  word  is  preached  that  it  may  shine  forth  in  our  works. 

*  Matt.  X.  26.  Mark  iv.  22.  Secret  transgressions  shall  come  to 
light :  the  most  hidden  actions  of  men  will  be  judged  of  by  the  word. 

*  Docility  to  the  word  preached  ensures  an  increase  of  light  and  grace. 
'  The  sinner  is  threatened  with  the  loss  of  the  grace  which  he  resists. 

Matt.  xiii.  12  ;  xxv.  29. 

*  Matt.  xii.  46.     Mark  iii.  32.     His  relations. 

°  G.  uyovti^v  "  by  certain  which  said."  This  is  not  in  the  Vatican 
or  Cambridge  manuscripts,  nor  in  the  Peschito,  Persian,  Memphitic,  or 
Gothic  versions.     Griesbach  and  Schott,  however,  favor  this  reading. 

"  By  this  observation  Christ  showed  that  His  faithful  disciples  were 
dearer  to  Him  than  His  kindred  according  to  the  flesh.  His  mother, 
however,  was  distinguished  for  her  attention  to  the  word  of  God,  (Supra 
ii.  19,  51,)  and  she  was  doubtless  far  dearer  to  Him  than  any  disciple. 
St.  Ambrose  observes  that  "  He  did  not  mean  to  reject  the  attentions  of 
His  mother,  for  He  Himself  commands  :  Let  whosoever  dishonors  father 
or  mother,  die  the  death  ;  but  He  acknowledges  Himself  obliged  to  attend 
rather  to  the  mysteries  of  His  Father,  than  to  indulge  maternal  affection. 


358  THE    FOUR    GOSPELS. 

22.  And  it  came  to  pass  on  a  certain  day,  that  He  went 
into  a  bark,  with  His  disciples,^  and  He  said  to  them  ;  Let 
us  go  over  to  the  other  side  of  the  lake.  And  they  put 
forth. 

23.  And  when  they  were  sailing.  He  slept ;  and  there 
came  down  a  storm  of  wind  upon  the  lake,  and  they  were 
filled,^  and  were  in  danger. 

24.  And  they  came  and  awakened  Him,  saying :  Mas- 
ter, we  are  perishing.  But  He  arising,  rebuked  the  wind, 
and  the  rage  of  the  water :  and  it  ceased,  and  there  was  a 
calm. 

25.  And  He  said  to  them :  Where  is  your  faith  ?  But  they 
being  afraid,  wondered,  saying  one  to  another :  Who  is  this 
(think  you)  that  He  commandeth  both  the  winds  and  the 
sea,  and  they  obey  Him  ? 

26.  And  they  sailed  to  the  country  of  the  Gerasens,"' 
which  is  over  against  Galilee. 

27.  And  when  He  was  come  forth  on"  the  land,  there 
met  Him  a  certain  man,*  who  had  a  deviP  a  very  long 
time,  and  wore  no  clothes,  neither  did  he  live  in  a  house, 
but  in  the  tombs. 

28.  And  when  he  saw  Jesus,®  he  fell  down  before  Him  : 
and  crying  out  with  a  loud  voice,  he  said :  What  hast  Thou 
to  do  tv^ith  me,'  Jesus,  Son  of  the  Most  High  God  ?  I  be- 
seech Thee,  do  not  torment  me. 


— His  mother  is  not  disowned  here  (as  some  heretics  insidiously  pre- 
tend :)  even  from  the  Cross  He  acknowledges  her." 

'  Matt.  viii.  23.     Mark  iv.  36.  *  With  water. 

'  This  reading  is  conformable  to  the  Cambridge  manuscript,  and  to  the 
Saxon  version.  Some  manuscripts  have  Gadarenes,  others  Gergasenes. 

*  The  Greek  adds :  "  of  the  city  :"  which  is  omitted  in  the  Saxon 
version,  as  well  as  in  the  Vulgate.  St.  Matthew  states  that  two  demoniacs 
met  Jesus  on  this  occasion.  St.  Luke  speaks  only  of  one,  probably  the 
more  remarkable  of  the  two. 

^  It  is  in  the  plural  in  the  Greek. 

*  G.  P.  "  and."  The  conjunction  is  wanting  in  the  Vatican  and  other 
manuscripts.     Schott  marks  it  as  suspected. 

'  What  hast  Thou  against  me  T 


ST.  LUKE.  359 

29.  For  He  commanded  the  unclean  spirit  to  go  out  of 
the  man.  For  many  times  it  seized  him,  and  he  was  bound 
with  chains,  and  kept  in  fetters  ;  and  breaking  the  bands, 
he  was  driven  by  the  devil  into  the  deserts. 

30.  And  Jesus  asked  him  saying :  What  is  thy  name  ? 
But  he  said :  Legion :  because  many  devils  had  entered 
into  him. 

31.  And  they  besought  Him  that  He  would  not  com- 
mand them  to  go  into  the  abyss.^ 

32.  And  there  was  there  a  herd  of  many  swine  feeding 
on  the  mountain  :  and  they  besought  Him  that  He  would 
suffer  them  to  enter  into  them.     And  He  suffered  them. 

33.  The  devils,  therefore,  went  out  of  the  man,  and 
entered  into  the  swine :  and  the  herd  ran  violently  down  a 
steep  place  into  the  lake,  and  was  drowned. 

34.  And  when  they  that  fed  them  saw  this,  they  fled,'' 
and  told  it  in  the  city  and  in  the  villages. 

35.  And  they  went  out  to  see  what  had  happened  :  and 
they  came  to  Jesus,  and  found  the  man  out  of  whom  the 
devils  had  departed,  sitting  at  His  feet,  clothed,  and  in 
his  right  mind,  and  they  were  afraid. 

36.  And  they  also  that  had  seen,  told  them  how  he  had 
been  healed  from  the  legion  :^ 

37.  And  all  the  multitude  of  the  country  of  the  Gerasens 
besought  Him  to  depart  from  them :  for  they  were  seized 
with  great  fear.  And  going  up  into  the  bark.  He  returned 
back  again. 

38.  Now  the  man,  out  of  whom  the  devils  were  departed, 

*  Hell,  the  place  of  torments.  The  English  Protestant  version  has  : 
"  the  deep."  Campbell  remarks :  "  that  the  sea  is  not  meant  here,  is 
evident." 

"  G.  P.  "and  went :"  "  but  these  words  are  wanting  in  almost  all  the 
manuscripts  of  any  account,  in  the  Vulgate,  both  the  Syriac,  the  Gothic, 
the  Saxon,  Coptic,  and  Arabic  versions,  in  some  of  the  most  eminent 
editions,  and  are  generally  rejected  by  critics." 

'  Some  manuscripts  have  this  reading :  others  read ;  o  Baifiovia^si$ ; 
"  the  demoniac  was  healed," 


360  THE    FOUR    GOSPELS. 

besought  Him  that  he  might  be  with  Him.     But  Jesus  sent 
him  away,  saying : 

39.  Return  to  thy  home,  and  tell  how  great  things 
God  hath  done  to  thee.^  And  He  went  through  the  whole 
city,  publishing  what  great  things  Jesus  had  done  to 
him. 

40.  And  it  came  to  pass,  that  when  Jesus  was  returned, 
the  multitude  received  Him :  for  they  were  all  waiting 
for  Him. 

41.  And  behold  there  came  a  man^  whose  name  was 
Jairus,  and  he  was  a  ruler  of  the  synagogue  :  and  he  fell 
down  at  the  feet  of  Jesus,  beseeching  Him  that  He  would 
come  into  His  house, 

42.  For  he  had  an  only  daughter  almost  twelve  years 
old,  and  she  was  dying.  And  it  happened,  as  He  went, 
that  he  was  thronged  by  the  multitudes. 

43.  And  there  was  a  certain  woman  having  an  issue  of 
blood  twelve  years,  who  had  bestowed  all  her  substance^ 
upon  physicians,  and  could  not  be  healed  by  any  ; 

44.  She  came  behind  Him,  and  touched  the  tuft  of  His 
garment ;  and  immediately  the  issue  of  her  blood  was 
stanched. 

45.  And  Jesus  said  :  Who  is  it  that  touched  Me  ?  And 
all  denying,  Peter,  and  they  that  were  with  Him,  said : 
Master,  the  multitudes  throng  and  press  Thee ;  and  dost 
Thou  say :  Who  touched  Me  ? 

46.  And  Jesus  said :  Some  one  hath  touched  Me,  for  I 
know  that  power  is  gone  out  from  Me.* 

47.  And  the  woman,  seein?  that  she  had  not  escaped 
notice,  came  trembling,  and  fell  down  before  His  feet,  and 


'  On  other  occasions  Christ  enjoined  silence :  in  this  circumstance  He 
wished  the  cure  to  be  divulged. 

"  Matt.  ix.  18.     Mark  v.  22. 

^  Means  of  living. 

*  This  is  a  popular  manner  of  expressing  the  exercise  of  His  miraculous 
power. 


ST.    LUKE.  361 

declared^  before  all  the  people,  for  what  cause  she  had 
touched  Him,  and  how  she  was  immediately  healed. 

48.  But  He  said  to  her  :  Daughter,-  thy  faith  hath  healed 
thee  :  go  thy  way  in  peace. 

49.  As  He  was  yet  speaking,  there  cometh  some  one  to 
the  ruler  of  the  synagogue,  saying  to  Him  :  Thy  daughter 
is  dead  :  trouble  Him  not. 

50.  And  Jesus  hearing  this  word,  answered  the  father 
of  the  maid :  Fear  not :  only  believe,  and  she  shall  be 
healed. 

51.  And  when  He  was  come  to^  the  house.  He  suffered 
not  any  one  to  go  in  with  Him,  but  Peter,  and  James,  and 
John,*  and  the  father  and  mother  of  the  maid. 

52.  And  all  wept  and  mourned^  for  her.  But  He  said  : 
Weep  not,  the  maid  is  not  dead,  but  she  sleepeth. 

53.  And  they  jeered  at  Him,  knowing  that  she  was  dead. 

54.  But  He,^  taking  her  by  the  hand,  cried  out,  saying  : 
Girl,  arise. 

55.  And  her  spirit  returned,  and  she  rose  immediately. 
And  He  bade  them  to  give  her  to  eat  J 

56.  And  her  parents  were  astonished ;  but  He  charged 
them  to  tell  the  fact  to  no  one.^ 


'  G.  P.  "  To  him."  This  is  rejected  hy  Campbell,  because  it  "  is  not 
found  in  several  manuscripts,  some  of  them  of  note  ;  there  is  nothing 
which  corresponds  to  it  in  these  ancient  translations,  the  Vulgate,  the 
Syriac,  the  Saxon,  and  the  Coptic,  and  it  seems  rather  superfluous." 

*  G.  P.  "  Be  of  good  comfort."  This  "  is  wanting  in  the  Cambridge 
and  three  other  manuscripts,  and  there  is  nothing  corresponding  to  it  in 
the  Vulgate,  Saxon,  and  Coptic  versions."     Campbell. 

^  E.  P.  version  "into:"  "But  the  greater  number  of  manuscripts, 
especially  those  of  principal  note,  read,  tx^cov  simply."    Campbell. 

*  His  favorite  disciples.  * 

'  G.  ixoTitovto  "  struck  their  breasts."  The  Protestant  version  follows 
the  Vulgate. 

*  G.  P.  "  Put  them  all  out."  "  These  words  are  not  in  the  Cambridge 
and  two  other  manuscripts.  The  clause  is  wanting  also  in  the  Saxon 
and  Ethiopic  versions."    Campbell.    Schott  condemns  them  as  spurious. 

''  To  show  the  reality  of  her  resuscitation. 

*  This  prohibition  took  from  the  act  all  appearance  of  ostentation. 


362  THE    FOUR    GOSPELS. 

CHAPTER  IX. 

Christ  sends  forth  His  apostles  :  feeds  jive  thousand  with  five 
loaves :  He  is  transfigured :  and  He  casts  out  a  devil. 

1.  Then  calling  together  the  twelve  apostles,'  He  gave 
to  them  power  and  authority  over  all  the  devils,  and  to  cure 
diseases. 

2.  And  He  sent  them  to  announce  the  kingdom  of  God, 
and  to  heal  the  sick. 

3.  And  He  said  to  them  i^  Take  nothing  for  your  journey, 
neither  staff,'  nor  scrip,  nor  bread,  nor  money :  neither 
have  two  coats. 

4.  And  into  whatsoever  house  ye  shall  enter,  abide  there, 
and  depart  not*  thence. 

5.  And  whosoever  will  not  receive  you,  when  ye  go 
out  of  that  city,^  shake  off  even  the  dust  from  your  feet 
for  a  testimony  against  them. 

6.  And  going  out,  they  went  about  through  the  towns, 
preaching  the  gospel,  and  healing  every  where. 

7.  Now  Herod,  the  tetrarch,  heard  of  all  things  that 
were  done  by  Him  :  and  he  was  at  a  loss,  because  it  was 
said, 


*  Matt.  X.  1.  Mark  iii.  15.  G.  P.  "  His  twelve  disciples :"  but 
"  the  words  are  wanting  in  a  very  great  number  of  manuscripts,  some  of 
them  of  chief  note,  and  in  several  of  the  oldest  editions."  Campbell. 
The  Vulgate  reading  is  favored  by  some  Greek  manuscripts,  as  also  by 
the  second  Syriac,  the  Gothic,  the  Saxon,  and  the  Coptic  versions. 
Schott  reads  :  "  the  twelve." 

^  Matt.  X.  9.     Mark  vi.  8. 

^  G.  P.  "  staves."  "  In  this  reading  the  Vulgate  has  the  sanction  of 
a  good  number  of  manuscripts,  and  of  the  Syriac,  Ethiopic,  and  Arabic 
versions."     Campbell. 

*  P.  "  Thence  depart."  Campbell  remarks  :  "  This  way  of  render- 
ing, though  it  appears  to  be  literal,  is  very  unintelligible,  and  conveys 
no  determinate  meaning.  It  seems  even  to  be  self-contradictory."  The 
Vulgate  has  read  the  negative,  which  is  found  in  one  manuscript. 

*  Acts  xiii.  51. 


ST.    LUKE. 


363 


8.  By  some :  that  John  was  risen  from  the  dead  ;^  but  by- 
others  :  that  Elias  had  appeared  ;  and  by  others  :  that  one 
of  the  old  prophets  was  risen  again.^ 

9.  And  Herod  said  :  John  I  have  beheaded  :  but  who  is 
this  of  whom  I  hear  such  things  ?  And  he  sought  to  see 
Him. 

10.  And  the  apostles,  when  they  were  returned,  told 
Him  all  that  they  had  done  :  and  taking  them,^  He  went 
aside  into  a  desert  place  apart,  which  belongeth  to  Beth- 
saida.* 

11.  But  the  people  having  learned  it,  followed  Him,  and 
He  received  them,  and  spoke  to  them  of  the  kingdom  of 
God,  and  healed  those  that  had  need  of  healing. 

12.  Now  the  day  began  to  decline.  And  the  twelve 
came,  and  said  to  Him :  Send  away  the  multitude,  that 
going  into  the  towns  and  villages  round  about,  they  may 
lodge,  and  get  victuals  ;  for  we  are  here  in  a  desert  place. 

13.  But  He  said  to  them :  Do  ye  give  them  to  eat.  And 
they  said :  We  have  no  more  than  five  loaves^  and  two 
fishes :  unless  perhaps^  we  should  go,  and  buy  food  for  all 
this  multitude. 

14.  Now  there  were  about  five  thousand  men.  And  He 
said  to  His  disciples  :  Make  them  sit  down  by  fifties  in  a 
company. 

15.  And  they  did  so.  And  they  made  them  all  sit 
down. 

16.  And  taking  the  five  loaves,  and  the  two  fishes.  He 

*  This  was  the  opinion  of  Herod  himself,  as  St.  Matthew  relates, 
ch.  xiv.  2.  See  also  Mark  vi.  14.  He  did  not,  however,  hold  it  with 
entire  confidence,  but  wavered  amidst  conflicting  conjectures. 

^  It  was  a  prevailing  opinion  that  Elias  and  some  other  of  the  ancient 
prophets  would  appear  on  earth  before  the  coming  of  the  Messiah.  The 
prophecy  of  Malachy  was  thus  popularly  interpreted. 

"  With  Him. 

*  G.  P.  "  to  the  city  called."  The  reading  of  the  manuscripts  is 
various.     The  place  was  in  the  neighborhood  of  this  village. 

*  John  vi.   9. 

'  This  particle  may  be  omitted. 


864  THE    FOUR    GOSPELS. 

looked  up  to  heaven,  and  blessed  them ;  and  He   brake, 
and  distributed  to  His  disciples,  to  set  before  the  multitude. 

17.  And  they  all  ate,  and  were  satisfied.  And  there 
were  taken  up  of  fragments  that  remained,  twelve  baskets.^ 

18.  And  it  came  to  pass,  as  He  was  praying  in  private," 
His  disciples  also  were  with  Him  :^  and  He  asked  them 
saying  :  Who  do  the  people  say  that  I  am  ? 

19.  But  they  answered,  and  said  :  John  the  Baptist,  but 
some  say  Elias ;  and  others  say  that  one  of  the  former 
prophets  is  risen  again. 

20.  And  He  said  to  them :  But  who  do  ye  say  that  I 
am  ?    Simon  Peter  answering,  said  :  The  Christ  of  God.* 

21.  But  He  strictly  charging  them,  commanded  that  they 
should  tell  this  to  no  man, 

22.  Saying  :  The  Son  of  man  must  suffer  many  things,^ 
and  be  rejected  by  the  ancients,  and  chief  priests,  and 
scribes,  and  be  put  to  death,  and  the  third  day  rise 
again. 

23.  And  He  said  to  all :  If  any  one  be  willing  to  come 
after  Me,^  let  him  deny  himself,  and  take  up  his  cross 
daily,"  and  follow  Me. 

24.  For  whosoever  shall  seek  to  save  his  life,^  will  lose 
it :  for  he  that  shall  lose  his  life  for  My  sake,  will  save  it. 

25.  For  what  is  a  man  benefited,  if  he  gain  the  whole 
world,  and  lose  himself,  and  ruin  himself?^ 


^  See  notes  on  Matthew  xiv.  15.     Mark  vi.  36. 

*  Apart  from  the  multitude,  and  even  from  His  disciples.    Matt,  xvi, 
13.    Mark  viii.  27. 

'  Near  Him. 

*  The  confession  of  Peter  is  more  fully  stated  by  St.  Matthew,  xvi.  16. 
=*  Matt.  xvii.  21.   Mark  viii.  31 ;  ix.  30. 

*  Matt.  X.  38. ;  xvi.  24.    Mark  viii.  34.    Infra  xiv.  27. 

This  word  is  found  in  all  the  ancient  versions,  and  in  several  manu- 
scripts. The  disciple  of  Christ  must  daily  take  up  the  cross,  by  sub- 
mitting to  the  afflictions  which  happen  to  him  on  account  of  the  gospel. 

°  Infra  xvii.  33.    John  xii.  25. 

®  The  Greek  term  signifies  to  be  fined. 


ST.    LUKE.  365 

26.  For  he  that  shall  be  ashamed  of  Me  and  of  My 
words,!  of  him  the  Son  of  man  will  be  ashamed,  when  He 
shall  come  in  His  majesty,  and  that  of  the  Father,  and  of 
the  holy  angels. 

27.  But  I  tell  you  of  a  truth  :  There  are  some  standing 
here  that  shall  not  taste  death,  till  they  see  the  kingdom 
of  God.2 

28.  And  it  came  to  pass  about  eight  days^  after  these 
words,  that  He  took  with  Him  Peter,  and  James,  and  John, 
and  went  up  on  the  mountain  to  pray. 

29.  And  whilst  He  prayed,  the  appearance  of  His  coun- 
tenance was  altered,  and  His  raiment  became  white  and 
glittering. 

30.  And  behold,  two  men  were  talking  with  Him.  And 
they  were  Moses  and  Elias, 

31.  Appearing  in  glory  :*  and  they  spake  of  His  decease, 
which  He  should  accomplish  in  Jerusalem.^ 

32.  But  Peter,  and  they  that  were  with  him,  were  heavy 
with  sleep.  And  awakening,  they  saw  His  glory,  and  the 
two  men  that  stood  with  Him. 

33.  And  it  came  to  pass  that  as  they  were  departing 
from  Him,  Peter  saith  to  Jesus  :  "  Master,  it  is  good  for 
us  to  be  here  :  and  let  us  make  three  huts,  one  for  Thee, 
and  one  for  Moses,  and  one  for  Elias : "  not  knowing  what 
he  said. 

34.  And  as  he  spake  these  things,  a  cloud  came,  and 
overshadowed  them  :  and  they  were  afraid,  as  they  entered 
into  the  cloud.^ 

1  Matt.  X.  33.   Mark  viii.  38.   2  Tim.  ii.  12. 

*  This  seems  here  to  mean,  the  manifestation  of  Christ  in  His 
transfiguration,  as  we  may  gather  from  the  sequel.  Matt.  xvi.  28. 
Mark  viii.  39. 

'  Matt.  xvii.  1,  and  Mark  ix.  1,  say  :  "  after  six  days."  They  did  not 
include  the  day  on  which  the  words  were  spoken,  and  the  day  on  which 
the  transfiguration  took  place. 

*  Splendor,  glory. 

*  Of  the  death  which  He  was  to  undergo. 

'  Awe  and  fear  were  caused  by  the  supernatural  manifestation. 


366  THE    FOUR    GOSPELS. 

35.  And  a  voice  issued  from  the  cloud,  saying :  This  is 
My  beloved  Son  ;  hear  ye  Him.^ 

36.  And  v^^hilst  the  voice  w^as  uttered,  Jesus  was 
found  alone.  And  they  held  their  peace,  and  told  no 
man  in  those  days  any  of  these  things  w^hich  they  had 
seen. 

37.  And  it  came  to  pass,  the  next  day,  as  they  came 
down  from  the  mountain,  a  great  crowd  met  them. 

38.  And  behold,  a  man  among  the  crowd^  cried  out, 
saying :  Master,  I  beseech  Thee,  look  upon  my  son,  be- 
cause he  is  my  only  begotten. 

39.  And  lo  !  a  spirit  seizeth  him,  and  he  suddenly  crieth 
out,  and  it  throweth  him  dawn,  and  teareth  him,  so  that  he 
foameth,  and  bruising  him,  it  hardly^  departeth  from  him. 

40.  And  I  besought  Thy  disciples  to  cast  it  out,  and  they 
could  not. 

41.  And  Jesus  answering,  said:  0  faithless  and  perverse 
race,  how  long  shall  I  be  with  you,  and  suffer  you  ?  Bring 
hither  thy  son. 

42.  And  as  he  was  coming  to  Him,  the  devil  threw  him 
down,  and  tore  him. 

43.  And  Jesus  rebuked  the  unclean  spirit,  and  cured  the 
boy,  and  restored  him  to  his  father. 

44.  And  all  were  astonished  at  the  mighty  power  of 
God :  but  while  all  wondered  at  all  the  things  He*  did.  He 
said  to  His  disciples  :  Lay  up  in  your  hearts  these  words,^ 
for  it  shall  come  to  pass  that  the  Son  of  man  shall  be  de- 
livered into  the  hands  of  men.^ 

'  2  Peter  i.  17. 

"  Matt.  xvii.  14.   Mark  ix.  16. 

'  The  attacks  were  almost  continual. 

*  G.  P.  "  Jesus."  The  name  is  omitted  in  the  Cambridge  and  another 
uncial  manuscript,  and  in  several  versions. 

'  These  things.  G.  P.  *'  Let  these  sayings  sink  down  into  your  ears." 
The  Vulgate  reading  is  more  conformable  to  other  passages.  Luke  i.  66 ; 
xxi.  14.    See  also  Eccl.  1.  28. 

*  The  remembrance  of  these  miraculous  facts  was  to  support  their 
faith  in  the  time  of  His  passion. 


ST.    LUKE.  367 

45.  But  they  understood  not  this  word  :  and  it  was  hid 
from  them,  so  that  they  perceived  it  not.  And  they  were 
afraid  to  ask  Him  concerning  this  word.^ 

46.  And  a  thought^  came  to  them,^  which  of  them  was 
greater. 

47.  But  Jesus  seeing  the  thought  of  their  heart,  took  a 
child,  and  set  him  by  Him, 

48.  And  said  to  them :  Whosoever  shall  receive  this 
child  in  My  name,  receiveth  Me  ;  and  whosoever  shall 
receive  Me,  receiveth  Him  that  sent  Me.  For  he  that  is 
the  lesser  among  you  all,  he  is*  the  greater.^ 

49.  And  John  answering,  said:  Master,  we  saw  a 
certain  man  casting  out  devils  in  Thy  name,  and  we  for- 
bade him,  because  he  followeth  not  with  us.^ 

50.  And  Jesus  said  to  him :  Forbid  not :  for  he  that  is 
not  against  you,  is  for  you.'' 

51.  And  it  came  to  pass,  when  the  days  of  His  being 
taken  up^  were  completed,  that  He  set  His  face  steadfastly 
to  go^  to  Jerusalem. 

52.  And  He  sent  messengers  before  His  face  :  and  going, 

'  They  could  not  conceive  that  He  would  lie  put  to  death, 

"  Matt,  xviii.  1.  Mark  ix.  33.  The  Vulgate  translation  of  the  Greek 
term  is  defended  by  De  Dieu,  Price,  and  others,  and  is  supported  by  the 
following  verse.  "A  Catholic"  explains  it  of  the  matter  of  debate 
among  them. 

^  Bloomfield  remarks :  "  that  the  Greek  writers  often  use  the  verbs 
....  iiiex'^elv  in  this  sense  of  thought,  is  well  known." 

*  G.  P.  "shall  be."  In  several  manuscripts  in  cursive  character,  and 
in  several  versions,  it  is  in  the  present  tense. 

^  To  practise  acts  of  charity  and  humility — to  imitate  infantile 
docility — is  the  way  to  true  greatness. 

®  He  is  not  of  our  company :  he  is  not  a  disciple. 

'  G.  P.  "  us."  Griesbach  and  Schott  prefer  "  you ; "  which  is  the 
reading  of  six  uncial  manuscripts  and  of  the  versions  generally.  This 
proverbial  expression  is  true  when  the  tendency  of  the  acts  of  the 
stranger  is  favorable. 

®  The  Greek  term  is  understood  to  mean  His  ascent  into  heaven.  "A 
Catholic,"  however,  explains  it  of  His  retirement  to  Galilee,  to  avoid 
notice.     He  now  returns  to  Jerusalem  to  consummate  His  work. 

'   Entered  on  the  road. 


368  THE    FOUR   GOSPELS. 

they  entered  into  a  city  of  the  Samaritans,  to  prepare 
for  Him.^ 

53.  And  they  received  Him  not,  because  His  face  was 
of  one  going  to  Jerusalem.^ 

54.  And  when  His  disciples  James  and  John  had  seen 
this,  they  said :  Lord,  wilt  Thou  that  we  command  fire  to 
come  down  from  heaven,  and  consume  them  P 

55.  And  turning.  He  rebuked  them,  saying :  Ye  know 
not  of  what  manner  of  spirit  ye  are. 

56.  The  Son  of  man  came  not  to  destroy  souls,*  but  to 
save.     And  they  went  into  another  town. 

57.  And  it  came  to  pass,  as  they  walked  in  the  way, 
that  a  certain  man  said  to  Him  :  I  will  follow  Thee, 
whithersoever  Thou  goest. 

58.  Jesus  said  to  him :  The  foxes  have  burrows,  and  the 
birds  of  the  air  nests  ;  but  the  Son  of  man  hath  not  where 
to  lay  His  head.^ 

59.  But  He  said  to  another  :  Follow  Me.  And  he  said  : 
Lord,  suffer  me  first  to  go,  arid  to  bury  my  father. 

60.  And  Jesus  said  to  him :  Let  the  dead  bury  their 
dead :  but  do  thou  gc  and  preach  the  kingdom  of  God. 

61.  And  another  said :  I  will  follow  Thee,  Lord,  but  let» 
me  first  take  my  leave  of  them  that  are  at  my  house. 

62.  Jesus  said  to  him  :  No  man  putting  his  hand  to  the 
plough,  and  looking  back,^  is  fit  for  the  kingdom  of  God. 

*  To  prepare  for  His  reception,  that  they  might  profit  by  His 
teaching. 

'  The  Samaritans  would  not  hold  religious  communion  with  one  who 
worshipped  in  that  city. 

'  G.  P.  "  Even  as  Elias  did."  "  This  clause  is  wanting  in  two  man- 
uscripts, and  in  the  Vulgate  and  Saxon  versions."    Campbell. 

*  Lives.  John  iii.  17 ;  xii.  47.  Some  critics  think  that  this  sentence 
has  been  here  inserted  from  the  other  evangelists. 

'  Has  no  fixed  habitation.     Matt.  viii.  20. 

'  The  ploughman  must  keep  his  eye  on  the  furrow  before  him :  so  the 
Christian  must  not  look  back  on  the  world.  Duties  of  courtesy  and  of 
relationship  may  be  fulfilled :  but  they  should  not  be  suffered  to  distract 
us  from  our  highest  duty,  which  is  to  obey  God. 


ST.    LUKE.  369 


CHAPTER  X. 


Christ   sends  forth    His   seventy-two   disciples.      The  good 
Samaritan. 

1.  And  after  these  things  the  Lord^  appointed  also  seven- 
ty-two others  r^  and  sent  them  two  and  two  before  His  face 
into  every  city  and  place,  whither  He  Himself  was  to  come. 

2.  And^  He  said  to  them :  The  harvest  indeed  is  great, 
but  the  laborers  are  few.  Pray  ye,  therefore,  the  lord  of 
the  harvest,  that  He  send  laborers  into  His  harvest. 

3.  Go  ye  :  Behold  I  send  you*  as  lambs  among  wolves. 

4.  Carry  not  purse,^  nor  scrip,  nor  sandals :  and  salute 
no  man  by  the  way.* 

5.  Into  whatsoever  house  ye  enter,  first  say :  Peace  be 
to  this  house. 

6.  And  if  a  son  of  peace  be  there,  your  peace  shall  rest 
upon  him :  but  if  not,  it  shall  return  to  you.'' 

7.  And  remain  in  the  same  house,  eating  and  drinking 
such  things  as  they  have  :^  for  the  laborer  is  worthy  of  his 
hire.     Remove  not  from  house  to  house. 


'  This  shows  that  Christ  was  regarded  as  absolute  and  supreme. 

"  G.  P.  "  seventy."  "  The  Vatican,  the  Cambridge,  and  one  other 
manuscript  reado(3,  which  is  the  numeral  mark  for  72."     Campbell. 

'  Matt.  ix.  37.  G.  P.  "  Therefore."  The  conjunction,  as  in  the  Vul- 
gate, is  found  in  four  uncial  manuscripts  and  in  several  versions. 

*  Matt.  X.  16. 

*  Mark  vi.  8. 

"  By  this  He  intimates  that  they  should  not  turn  aside  from  their 
mission  for  matters  of  mere  courtesy.  "  Frequent  salutation,"  St.  Am- 
brose remarks,  "  is  not  here  forbidden,  but  an  obstacle  to  devotion  is  re- 
moved, that  offices  of  respect  towards  men  may  be  for  a  while  suspended, 
while  divine  duties  are  to  be  performed."     See  4  Kings  iv.  29. 

''  The  blessing  invoked  is  available  to  him  who  prays,  even  when  the 
individual  for  whom  he  expresses  his  good  wishes  is  unworthy  to  re- 
ceive it. 

'  Partaking  freely  of  the  hospitality  proffered,  to  which  their  labors 
entitle  them.     Deut.  xxiv.  14.     Matt.  x.  10.     1  Tim.  v.  18. 
24 


370  THE  FOUR  GOSPELS. 

8.  And  into  what  city  soever  ye  enter,  and  they  receive 
you,  eat  such  things  as  are  set  before  you  ;^ 

9.  And  heal  the  sick  that  are  therein,  and  say  to  them  : 
The  kingdom  of  God  is  come  nigh  unto  you.^ 

10.  But  into  whatsoever  city  ye  enter,  and  they  receive 
you  not,  going  forth  into  the  streets  thereof,  say : 

11.  Even  the  very  dust  of  your  city  that  cleaveth  to  us, 
we  wipe  off  to  you.^  Yet  know  that  the  kingdom  of  God 
is  at  hand.* 

12.  P  say  to  you,  it  shall  be  less  grievous  at  that  day  for 
Sodom,  than  for  that  city. 

13.  Wo  to  thee,  Corozain,^  wo  to  thee,  Bethsaida :  For  if 
the  mighty  works  that  have  been  wrought  in  you,  had  been 
wrought  in  Tyre  and  Sidon,  they  would  have  done  penance 
long  ago,  sitting  in  sackcloth  and  ashes. 

14.  But  at  the  judgment  it  shall  be  less  grievous  for  Tyre 
and  Sidon,  than  for  you. 

15.  And  thou,  Capharnaum,  which  art  exalted  unto 
heaven  :''  thou  shalt  be  thrust  down  to  hell. 

16.  He  that  heareth  you,^  heareth  Me  :  and  he  that  de- 
spiseth  you,  despiseth  Me.^  And  he  that  despiseth  Me,  de- 
spiseth  Him  that  sent  Me. 


*  The  same  sentiment  is  repeated.  It  is  not  an  injunction  to  disregard 
the  quality  of  the  food ;  but  an  encouragement  to  accept  freely  what  is 
generously  given. 

*  Literally  :  "  On  you." 

^  As  if  they  wished  not  to  retain  even  the  dust  of  their  city,  nor  any 
thing  belonging  to  them.     Acts  xiii.  51. 

*  G.  P.  "  unto  you."  Griesbach  and  Schott  cancel  these  words, 
which  are  wanting  in  three  uncial  manuscripts  and  in  the  versions 
generally. 

^  G.  P.  "  But."     The  same  critics  cancel  this  on  similar  grounds. 

'  Matt.  xi.  21. 

'  It  is  expressed  by  way  of  interrogation  in  Matthew  xi.  23. 

°  With  docility,  by  embracing  their  doctrine.     Matt.  x.  40. 

^  The  rejection  of  the  doctrine  of  Christ,  proclaimed  by  His  autho- 
rized ministers,  is  a  virtual  rejection  of  Himself,  whatever  profession 
may  be  made  of  deference  to  His  authority.     John  xiii.  20. 


ST.    LUKE.  371 


17.  And  the  seventy-two^  returned  with  joy,  saying:  Lord, 
even  the  devils  are  subject  to  us  in  Thy  name. 

18.  And  He  said  to  them  :  I  saw  Satan,  like  lightning, 
falling  from  heaven.^ 

19.  Behold,  I  have  given  you  power  to  trample  upon 
serpents  and  scorpions,  and  over  all  the  power  of  the  ene- 
my, and  nothing  shall^  hurt  you.* 

20.  But  yet  rejoice,  not  in  this,  that  spirits  are  subject  to 
you  :  but^  rejoice  in  this,  that  your  names  are  written  in 
heaven.^ 

21.  In  that  same  hour  He  rejoiced  in  the  Holy  Ghost,'' 
and  said,  I  praise  Thee,  O  Father,  Lord  of  heaven  and 
earth,  because  Thou  hast  hidden^  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  to  little  ones.  Yea, 
Father,  for  so  it  hath  seemed  good  in  Thy  sight. 

22.  All  things  have  been  delivered  to  Me  by  My  Father, 
and  no  one  knoweth  who  the  Son  is  but  the  Father,  and 


*  G.  P.  "  seventy."  "  The  Cambridge  manuscript,  the  Vulgate  and 
the  Saxon,  make  them  seventy-two  as  in  v.  1."     Campbell. 

^  This  is  a  most  expressive  image  of  the  suddenness  of  the  fall  of  the 
rebel  angel.  Our  Lord  would  teach  His  disciples  to  fear,  lest  they  fall 
as  Satan  had  fallen. 

^  G.  P.  "  By  any  means." 

*  Allusion  is  made  to  Ps.  xc.  13.  This  miraculous  power  was,  of 
course,  to  be  exercised  without  rashness,  lest  they  should  appear  to 
tempt  God. 

^  G.  P.  "  Rather.''''  "  The  word  ^axxov,  rather,  which  is  in  the 
common  edition,  is  wanting  in  almost  all  the  manuscripts,  editions, 
versions,  &c.  of  any  consideration,  and  is  therefore  justly  rejected  by 
critics."     Campbell. 

°  It  is  a  matter  of  comparatively  little  importance  to  be  able  to 
work  miracles.  Our  salvation  must  be  the  object  of  our  chief 
solicitude. 

'  Matt.  xi.  25.  G.  P.  "  in  spirit."  "  The  Cambridge  and  five  others 
prefix  aytw.  The  Vulgate,  both  the  Syriac,  the  Coptic,  Armenian, 
Ethiopic  and  Saxon  read  so."  Campbell.  Schott  says  that  it  is  not 
to  be  disregarded. 

*  God  is  said  to  hide  what  He  does  not  reveal.  He  withholds  Hie 
light  by  a  secret  but  just  judgment,  thus  punishing  pride  and  self-con- 
fidence. 


372  THE   FOUR  GOSPELS. 

who  the  Father  is  but   the  Son,  and  to  whom  the  Son 
chooseth  to  reveal.^ 

23.  And  turning  to  His  disciples,  He  said  i^  Happy  the 
eyes  that  see  the  things  which  ye  see.^ 

24.  For  I  say  to  you,  that  many  prophets  and  kings  have 
desired  to  see  the  things  that  ye  see,  and  have  not  seen 
them  ;  and  to  hear  the  things  that  ye  hear,  and  have  not 
heard  them. 

25.  And  behold  a  certain  lawyer*  stood  up,  trying  Him,* 
and  saying :  Master,  what  must  1  do  to  po^ess  eternal 
life? 

26.  But  He  said  to  him :  What  is  written  in  the  law  ? 
how  readest  Thou  ? 

27.  He  answering,  said  :  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  strength,  and  with  all  thy  mind,  and  thy  neighbor  as 
thyself." 

28.  And  He  said  to  him  :  Thou  hast  answered  rightly : 
this  do,  and  thou  shalt  live.^ 

29.  But  he,  willing  to  justify  himself,'  said  to  Jesus  :  And 
who  is  my  neighbor  ? 

30.  And  Jesus  answering,  said :  A  certain  man^  went 
down  from  Jerusalem  to  Jericho,  and  fell  in  with  rob- 
bers, who  also  stripped  him,  and  having  wounded  him, 
went  away  leaving  him  half  dead. 


^  The  knowledge  of  the  Father  and  of  the  Son  can  only  be  had  by 
divine  revelation.  Each  is  an  object  of  faith,  not  to  be  discovered  by 
natural  reason. 

"^  G.  P.  '■'■privately.''''  This  is  wanting  in  the  Cambridge,  and  is  not 
rendered  in  the  Vulgate,  nor  in  the  Saxon."     Campbell. 

'  Matt.  xiii.  16. 

*  Doctor  of  the  law.     Matt.  xxii.  35.     Mark  xii.  28. 

^  Desirous  of  puzzling  Him. 

"  Deut.  vi.  5.  Love  of  God  and  of  our  neighboi  includes  the  per- 
formance of  all  duties. 

'  To  maintain  his  position  as  an  inquirer. 

^  A  Jew,  as  is  gathered  from  his  coming  from  Jerusalem.  It  is  not 
necessary  to  believe  that  this  is  the  statement  of  a  fact :  it  may  be 


ST,    LUKE.  373 

31.  And  it  chanced  that  a  certain  priest  went  down  by 
the  same  road  ;  and  seeing  him,  passed  by.^ 

32.  In  like  manner  also  a  Levite,  when  he  was  near  the 
place,  and  saw  him,  passed  by.^ 

33.  But  a  certain  Samaritan,^  travelling,  came  near  him: 
and  seeing  him,  he  was  moved  with  compassion.* 

34.  And  going  up  to  him,  he  bound  up  his  wounds,  pour- 
ing in  oil  and  wine  :  and  setting  him  upon  his  own  beast, 
brought  him  to  an  inn,  and  took  care  of  him.^ 

35.  And  the  next  day^  he  took  out  two  denarii,'  and  gave 
to  the  host,  and  said  :  Take  thou  care  of  him,  and  what- 
soever thou  shalt  lay  out  over  and  above,  at  my  return  I 
will  repay  thee.^ 

36.  Which  of  these  three  appeareth  to  thee  to  have  been 
a  neighbor  to  him  that  fell  in  with  the  robbers  ? 

37.  But  he  said  :  He  who  showed  mercy  to  him.  And^ 
Jesus  said  to  him  :  Go,  and  do  thou  in  like  manner. 


merely  an  imaginary  case  used  to  illustrate  a  principle.     Such  parables 
were  familiar  to  the  Jews. 

*  The  priest  and  Levite  are  introduced  in  order  to  show  that  the  duties 
of  charity  are  sometimes  neglected  by  those  who  are  specially  bound  to 
practise  them. 

*  G.  P.  "  And  likewise  a  Levite,  when  he  was  at  the  place,  came 
and  looked  on  him,  and  passed  by  on  the  other  side."  Campbell 
remarks :  "  There  are  some  strange  inaccuracies  in  this  version.  It 
may  be  asked,  whither  did  the  Levite  come,  when  he  was  already  at  the 
place  1  Or  how  does  his  coming  and  looking  on  consist  with  his  passing 
by  on  the  other  side  \  Indeed ,  the  word  ix^v  in  the  original  appears 
redundant,  and  is  wanting  in  a  few  manuscripts  as  well  as  in  the  Vulgate, 
The  word  tSwv  is  badly  rendered  '  looked  on.' " 

'  Involved  in  the  schism  common  to  his  nation. 

*  He  may  have  acted  from  mere  natural  compassion. 

^  The  most  minute  personal  attention  was  shown  by  the  good  Sa- 
maritan. 

®  G.  P.  "When  he  departed  "  This  word  is  wanting  in  the  Cam- 
bridge and  three  other  manuscripts,  and  is  not  rendered  in  the  Vulgate, 
Syriac,  Ethiopic,  Saxon  and  Arabic  versions."     Campbell. 

'  Two  pieces  of  money,  probably  equivalent  to  two  days'  wages. 

*  He  rendered  himself  liable  for  all  the  expenses. 

'  G.  P.  "  Then."  Schott  thinks  that  no  conjunctive  particle  should 
be  read. 


374  THE    FOUR    GOSPELS. 

38.  Now  it  came  to  pass,  as  they  went,'  that  He  entered 
into  a  certain  town,^  and  a  certain  woman  named  Martha 
received  Him  into  her  house. 

39.  And  she  had  a  sister  called  Mary,  who  sitting  also 
at  the  Lord's  feet,^  heard  His  word. 

40.  But  Martha  was  busy  about  much  serving :  and  she 
stood  and  said  :  Lord,  dost  Thou  not  care  that  my  sister 
hath  left  me  alone  to  serve  ?  Speak  to  her  therefore  that 
she  help  me. 

41.  And  the  Lord  answering,  said  to  her  :  Martha,  Mar- 
tha, thou  art  anxious,  and  troubled  about  many  things. 

42.  But  one  thing  is  necessary.  Mary  hath  chosen  the 
best  part,  which  shall  not  be  taken  away  from  her. 


CHAPTER  XI. 

Christ  teiches  his  disciples  to  pray :  casts  out  a  dumb  devil : 
confutes  the  Pharisees ;  and  pronounces  ivoes  against  them 
for  their  hypocrisy. 

1.  And  it  came  to  pass,  that  as  He  was  in  a  certain 
place  praying,*  when  He  ceased,  one  of  His  disciples  said 
to  Him:  Lord,  teach  us  to  pray,  as  John  also  taught  his 
disciples. 

2.  And  he  said  to  them  :  When  ye  pray,  say :  Father,^ 
hallowed  be  Thy  name.   Thy  kingdom  come. 

*  Towards  Jerusalem. 

^  Bethania,  about  two  miles  from  Jerusalem. 

^  This  was  the  posture  of  a  disciple  among  the  Jews.  G.  P.  "  at  Jesus' 
feet."  Three  of  the  chief  manuscripts  and  the  versions  generally  sup- 
port the  Vulgate  reading. 

*  The  habit  of  prayer  on  the  part  of  our  Lord  was  intended  for  our 
example. 

'  G.  P.  have  the  Lord's  prayer  here  as  in  Matthew  vi.  9  :  but  the 
Vulgate  reading  is  conformable  to  the  most  ancient  manuscripts.  Origen 
(de  Orat.)  expressly  testifies  that  St.  Luke  has  not  given  the  prayer  as 
fully  as  Matthew,  and  other  ancient  Fathers  omit  the  words  which  are 
here  inserted.     "  Some  of  our  best  modern  critics,  Grotius,  Bengeliue, 


ST.    LUKE.  375 

3.  Give  us  this  day^  our  daily  bread. 

4.  And  forgive  us  our  sins,  for  we  also  forgive  every 
one  that  is  indebted  to  us.  And  lead  us  not  into  temptation. 

5.  And  He  said  to  them :  Which  of  you  shall  have  a 
friend,  and  he  shall  go  to  him  in  the  middle  of  the  night, 
and  say  to  him :  Friend,  lend  me  three  loaves,^ 

'  6.  Because  a  friend  of  mine  is  come  oif^  his  journey  to 
me,  and  I  have  nothing  to  set  before  him. 

7.  And  he  from  writhin  should  answer,  and  say  :  Do  not 
trouble  me  :  the  door  is  now  fast,*  and  my  children  are 
with  me,  in  bed  :^    I  cannot  rise  and  give  thee. 

8.  Yet  if  he  shall  continue  knocking,^  I  say  to  you, 
although  he  will  not  rise  and  give  him  because  he  is  his 
friend  ;  yet  on  account  of  his  importunity'  he  will  rise, 
and  give  him  as  many  as  he  needeth. 

9.  And  I  say  to  you :  ask  and  it  shall  be  given  to  you  : 
seek,  and  ye  shall  find :  knock,  and  it^  shall  be  opened  to  you. 

Mill  and  Wetstein  seem  to  be  agreed,  that  in  this  place  we  are  indebted 
for  them  to  some  bold  transcribers,  who  have  considered  it  as  a  neces- 
sary correction,  to  supply  what  they  thought  deficient  in  one  gospel  out 
of  another."  Campbell.  Olshausen  agrees  in  this  view.  Vol.  I.  p.  243. 
Vol.11,  p.  310. 

'  G.  P.  "  Day  by  day."  "  Instead  of  this,  the  Cambridge  and  six 
other  manuscripts  read  arifisfiov.  Thus  the  author  of  the  Vulgate  has 
read,  who  says  hodie.     This  is  also  followed  by  the  Saxon  version." 

^  The  cakes  in  the  east  were  small,  and  always  home-made. 

^  P.  in.  Campbell  renders  it :  "  off  his  road."  "  The  translation  here 
given,"  says  he,  "  is  evidently  closer  ;  besides,  it  strengthens  the  ar- 
gument." In  very  warm  countries,  travellers  set  out  in  the  cool  of  the 
evening,  whence  it  is  not  strange  that  they  should  turn  off  the  road  by  night. 
•   *  Barred  up. 

^  The  meaning  is  :  my  children,  as  well  as  myself,  are  in  bed.  It  does 
not  imply  that  they  occupied  the  same  bed. 

*  "  Words  corresponding  to  these  are  not  found  either  in  the  Greek  or 
in  the  Syriac.  Nor  can  we  plead  the  authority  of  manuscripts.  The 
best  argument  in  their  favor  is,  that  they  seem  necessary  to  the  sense." 
Campbell.  This  warrants  us  in  believing  that  they  existed  in  the  very 
ancient  manuscript  which  the  Vulgate  represents. 

''  Lit.  "  Impudence." 

^  The  door  shall  be  opened.  Matt.  vii.  7;  xxi.  22.  Mark.  xi.  24.  John 
xiv.  13.  James  i.  5. 


376  THE    FOUR    GOSPELS. 

10.  For  every  one  who  asketh,^  receiveth  :  and  who 
seeketh,  findeth :  and  to  him  who  knocketh,  it  shall  be 
opened. 

11.  And  which  of  you,  if  he  ask  his  father  bread.^  will  he 
give  him  a  stone  ?  or  a  fish,  will  he  instead  of  a  fish  give 
him  a  serpent  ? 

12.  Or  if  he  shall  ask  for  an  egg,  will  he  reach  him  a 
scorpion  ? 

13.  If  ye  then,  being  evil,  know  how  to  give^  good  gifts 
to  your  children,  how  much  more  will  your  Father  from 
heaven*  give  a  good  spirit^  to  those  that  ask  Him  ? 

14.  And  He  was  casting  out  a  devil,  and  the  same  was 
dumb  f  and  when  He  had  cast  out  the  devil,  the  dumb 
man  spake  :  and  the  multitudes  wondered  : 

15.  But  some  of  them  said :  He  casteth  out  devils  through 
Beelzebub,  the  prince  of  devils.' 

16.  But  others,  tempting,  asked  Him  for  a  sign  from 
heaven. 

17.  But  seeing  their  thoughts.  He  said  to  them :  Every 
kingdom  divided  against  itself  will  be  brought  to  deso- 
lation, and  house  against  house  will  fall.^ 

18.  And  if  Satan  also  be  divided  against  himself,  how 
shall  his  kingdom  stand  ?  since  ye  say,  that  through  Beel- 
zebub I  cast  out  devils. 


^  Provided  he  ask  suitable  things,  and  in   a  proper  manner. 

'  Matt.  vii.  9. 

^  Are  capable  of  giving  ;  or  are  wont  to  give. 

*  "  Heavenly  Father."  P.  V^.  G. :  6  f|  ovpawv,  which  Grotius  takes  to 
mean  in  heaven,  or  heavenly ;  but  Campbell  wholly  rejects  this  rendering. 
Some  manuscripts  and  the  Syriac  version  are  conformable  to  the  Vulgate. 

*  The  definite  article  is  wanting.  The  meaning  seems  to  be,  that  God 
will  give  good  dispositions  of  mind  and  heart  to  those  that  invoke  Him. 
Three  Greek  manuscripts,  and  the  Ethiopic,  Saxon  and  Armenian  ver- 
sions agree  with  the  Vulgate.  The  Cambridge  manuscript  has  wya^p 
Sw^la.     P.  has:  "the  Holy  Spirit." 

"  That  is,  the   demon  made  the  man   dumb.    Matt.  ix.  33 ;    xii.  32. 
'  Matt.  xi.  34.  Mark  iii.  22. 

*  The  divided  house  falls,  one  part  of  it  on  another. 


ST.   LUKE.  377 

19.  Now  if  I  cast  out  devils  through  Beelzebub,  through 
whom  do  your  children  cast  them  out  P  therefore  they  shall 
be  your  judges.^ 

20.  But  if,  by  the  finger  of  God,^  I  cast  out  devils,  doubt- 
less the  kingdom  of  God  is  come  upon  you. 

21.  When  the  strong  man*  armed  guardeth  his  court, 
those  things  which  he  possesseth  are  in  peace. ^ 

22.  But  if  he  who  is  stronger  than  he^  come  upon  him, 
and  overcome  him,  he  will  take  away  all  his  armor  wherein 
he  trusted,  and  will  distribute  his  spoils. 

23.  He  that  is  not  with  Me ,  is  against  Me  -J  and  he  that 
doth  not  gather  with  Me,  scattereth. 

24.  When  the  unclean  spirit  is  gone  out  of  a  man,  he 
walketh  through  places  without  water,^  seeking  rest :  and 
not  finding,  he  saith :  I  will  return  into  my  house,  w^hence 
I  came  out.^ 

25.  And  when  he  is  come,  he  findeth  it  swept  and  gar- 
nished.^" 


*  There  were  exorcists  among  the  Jews,  who  by  prayer  cast  out  de- 
vils. As  they  invoked  God,  our  Lord  infers  that  the  power  which  He 
exercised  could  not  be  demoniac.  He  calls  the  exorcists  the  children  of 
those  whom  he  addressed,  probably  on  account  of  their  youth. 

"^  The  exercise  of  the  power  by  Jews  was  in  implied  condemnation  of 
those  who  ascribed  it  to  demoniac  influence. 
^  The  finger  is  taken  as  the  emblem  of  power. 

*  The  definite  article  is  used  in  the  text.  Campbell  thinks  that  Beel- 
zebub is  meant :  but  it  is  not  unusual  to  designate,  in  that  way,  the  officer 
specially  charged  with  the  care  and  defence  of  the  palace. 

*  Secure. 

"  The  definite  article  again  occurs. 

'  This  proverbial  expression  is  here  applied  to  those  who  withhold  their 
assent  and  obedience,  which  they  are  bound  to  give. 

®  It  is  not  easy  to  conceive  the  operations  of  an  evil  spirit ;  but  we 
gather  from  this  passage,  that  when  dislodged  from  an  individual  whom 
he  possessed,  he  wanders  through  desert  places,  as  if  seeking  rest  far 
from  human  society. 

°  This  return,  as  well  as  his  ejection,  is  necessarily  under  divine 
control. 

'"  This  figurative  language  represents  the  happy  state  of  the  soul,  when 
free  from  demoniac  influence.  * 


378 


THE  FOUR   GOSPELS. 


26.  Then  he  goeth  and  taketh  with  him  seven  other 
spirits  more  wicked  than  himself,^  and  entering  in,  they 
dwell  there ;  and  the  last  state  of  that  man  becomes  worse 
than  the  first.^ 

27.  And  it  came  to  pass,  as  He  spake  these  things,  a 
certain  woman  from  the  crowd,  lifting  up  her  voice,  said 
to  Him :  Blessed  is  the  womb  that  bore  Thee,  and  the 
breasts  which  gave  Thee  suck.^ 

28.  But  He  said :  Yea,  rather,  blessed  are  they  who 
hear  and  keep  the  word  of  God.* 

29.  And  the  multitudes  crowding  together.  He  began  to 
say :  This  generation  is  a  wicked  generation  :^  it  asketh 
a  sign,  and  a  sign  shall  not  be  given  it,  but  the  sign  of 
Jonas  the  prophet. 

30.  For  as  Jonas  was  a  sign  to  the  Ninivites,  so  shall 
the  Son  of  man  also  be  to  this  generation.^ 

31.  The  queen  of  the  South  shall  rise  up  at  the  judgment 
against  the  men  of  this  generation,  and  shall  condemn  it, 
because  she  came  from  the  ends  of  the  earth  to  hear  the 
wisdom  of  Solomon :  and,  behold,  more''  than  Solomon  here. 


'  In  order  to  secure  permanent  possession,  he  seeks  associates,  who, 
however,  could  not  co-operate  with  him,  unless  as  far  as  God  suffers 
them,  according  to  His  just  counsels. 

^  This  is  a  striking  image  of  the  relapsing  sinner. 

^  It  is  natural  to  ascribe  to  the  mother  a  share  in  the  glory  of  the  Son. 
The  pious  sentiment  is  cherished  in  the  Church. 

*  Lest  the  mere  fact  of  bearing  the  Son  of  God  in  her  womb  should  be 
regarded  as  a  source  of  blessedness,  Christ  reminds  His  hearers  that  the 
hearing  and  doing  of  the  word  is  true  happiness.  Yet  it  cannot  be  doubted 
that  this  fact  presupposes  the  highest  degree  of  purity  and  sanctity,  by 
which  the  Virgin  was  prepared  for  that  high  dignity  ;  and  that  grace  and 
blessing  flowed  from  the  presence  in  her  womb  of  the  Eternal  Son  of  God 
incarnate.     See  Luke  i.   28,  42,  45,  48. 

^  G.  P.  "  This  is  an  evil  generation."  Four  of  the  best  manuscripts 
and  several  versions  support  the  Vulgate  reading,  which  is  adopted  by 
Lachmann  and  Schott.     Matt.  xii.  39. 

"  By  His  resurrection,  after  His  body  had  lain  in  the  tomb  three  days. 
Jon.  ii.  1. 

'  3  Kings  X.  1 ;  2  Par.  ix.  1 .  It  is  in  the  neuter  gender,  as  if  mean- 
ing, "  that  which  is  more,"  or  greater.  Christ  did  not  apply  it  directly 
to  Himself. 


ST.   LUKE.  379 

32.  The  men  of  Niniveh  shall  rise  up  at  the  judgment 
against  this  generation,  and  shall  condemn  it,  because  they 
did  penance  at  the  preaching  of  Jonas  t^  and,  behold,  more 
than  Jonas  here. 

33.  No  man  lighteth  a  lamp,^  and  putteth  it  in  a  hidden 
place,  nor  under  a  bushel ;  but  upon  a  stand,  that  they  that 
come  in  may  see  the  light. 

34.  The  light  of  thy  body  is  thy  eye.^  If  thy  eye  be 
single,*  thy  whole  body  will  be  lightsome :  but  if  it  be 
evil,^  thy  body  also  will  be  darksome. 

35.  Take  heed,  therefore,  that  the  light,  which  is  in  thee, 
be  not  darkness.^ 

36.  If  then  thy  whole  body  be  lightsome,  having  no  por- 
tion of  darkness,  the  whole  will  be  lightsome,'  and  as  a 
bright  lamp^  will  enlighten  thee. 

37.  And  as  He  was  speaking,  a  certain  Pharisee  asked 
Him  to  dine  with  him.     And  He  going  in,  sat  down.^ 

38.  And  the  Pharisee  began  to  say,  thinking  within  him- 
self,^" why  He  did  not  wash"  before  dinner. 


'  Jon.  iii.  5.  ^  Matt.  v.  15  ;  Mark  iv.  21. 

'  G.  P.  "The  light  of  the  body  is  the  eye."  Schott  inserts  the  pro- 
noun "thy  eye."  It  is  found  in  five  of  the  best  manuscripts,  and  in  the 
versions  generally.    Matt.  vi.  22. 

*  Sound.  ^  Distempered. 

*  Conscience  is  the  internal  light :  if  it  be  false,  great  evils  result 
from  it. 

''  If  light  be  diffused  throughout  every  member,  all  is  lightsome — the 
eye  is  sound,  as  well  as  the  members  that  share  in  its  light :  so  if  the 
actions  of  man  be  universally  correct,  the  conscience  must  be  correct, 
since  as  a  lamp  it  sheds  its  bright  light,  which  is  reflected  in  each 
action. 

^  Literally  :  "  as  a  lamp  with  lightning,"  that  is,  with  a  bright  flame. 

^  The  Greek  term  means  to  fall  back,  or  recline,  and  is  here  used  for 
sitting  town  to  table  in  a  reclining  posture.  The  condescension  of  our 
Lord  in  accepting  the  invitation,  shows  us  that  hospitality  may  be  accept- 
ed with  a  view  to  the  spiritual  advantage  of  the  host. 

"  G.  P.  "When  the  Pharisee  saw  it,  he  marvelled."  The  Cambridge 
manuscript  presents  the  same  reading  as  the  Vulgate. 

"  Literally  :  "  why  He  was  not  baptized."  This  term,  according  to 
Grotius,  here  means  to  immerse  in  water  the  hands  and  part  of  the  arm, 


380  THE    FOUR    GOSPELS. 

39.  And  the  Lord  said  to  Him  :  Now  ye  Pharisees  make 
clean  the  outside  of  the  cup  and  of  the  platter :  but  your 
inside  is  full  of  rapine  and  iniquity.^ 

40.  Ye  fools,2  did  not  He  that  made  that  which  is  with- 
out, make  also  that  which  is  within  P 

41.  But  yet  that  which  is  in  your  power,*  give  alms  ;  and 
behold  all  things  are  clean  to  you.^ 

42.  But  wo  to  you,  ye  Pharisees,  because  ye  pay  the 
tithe  of  mint,  and  rue,  and  every  herb  :^  and  pass  over  the 
judgment''  and  the  charity  of  God.  Now^  these  things 
ye  ought  to  have  done,  and  not  to  leave  the  other  undone. 

43.  Wo  to  you,  ye  Pharisees,  because  ye  love  the  up- 


up  to  the  elbow  :  but  Pole  and  Pococke  think  it  means  to  wash  the  hands, 
either  by  immersion  or  infusion.  It  does  not  appear  here  to  mean  the 
washing  of  the  whole  body. 

*  Matt.xxiii.  25.  The  Greek  term  is  so  rendered  in  Tertullian,  adv. 
Marcion.  iv.  27.  Our  Lord  knowing  the  secret  thoughts  of  the  Pharisee, 
took  occasion  to  speak  to  him  of  the  vanity  of  attending  to  external  wash- 
ings, whilst  the  interior — the  soul — remains  defiled. 

*  Plainness  of  speech  was  conformable  to  oriental  usage,  especially 
where  reproof  was  administered  by  a  superior. 

^  God  made  soul  and  body. 

*  The  Greek  term  ■fa  hovto.  is  understood  either  of  the  contents  of  the 
vessels,  or  of  possessions  generally  :  "  the  things  that  you  have."  "  It 
appears  to  me,"  says  a  Catholic,  "  that  the  Latin  translator  has  seized 
the  true  meaning ;  that  there  still  remained  in  their  power  to  give  alms  in 
reparation  of  their  injustice  and  rapacity — advice  which  Zachaeus  is 
recorded  to  have  followed  soon  afterwards,     xix.  8." 

°  Alms,  when  given  for  the  love  of  God,  have  an  expiating  virtue.  At- 
tention to  mere  externals,  such  as  the  washing  of  the  hands  before  meals, 
will  not  injure  those  who  give  alms  with  proper  dispositions.  See  To- 
bias iv.  11,  12  ;  Eccl.  xxix.  15,  quoted  by  St.  Ambrose  in  loc. 

°  Wo  is  denounced,  not  on  account  of  the  scrupulous  minuteness  with 
which  they  paid  tithes,  even  of  every  trifling  herb :  but  because  they 
neglected  essential  duties.  The  contrast  is  made  between  this  gross 
neglect,  and  that  extreme  exactness. 

■'  '  You  disregard  the  divine  judgment :'  or,  '  you  neglect  what  is  po- 
sitively enjoined.'  It  is  probable  that  the  Hebrew  term,  commonly  ren- 
dered judgment,  which  signifies  law,  or  observance,  is  here  had  in  view. 

*  Griesbach  and  Schott,  on  the  authority  of  three  uncial  manuscripts 
and  versions,  insert  the  connecting  particle  U,  which  is  not  in  the  com- 
mon Greek. 


ST.    LUKE.  381 

permost  seats  in  the  synagogues,  and  salutations  in  the 
market-place.^ 

44.  Wo  to  you,2  because  ye  are  as  graves  that  appear 
not,  and  men,  that  walk  over,  are  not  aware. ^ 

45.  And  one  of  the  lawyers  answering,  saith  to  Him : 
Master,  in  saying  these  things,  Thou  reproachest  us 
also  ?* 

46.  But  He  said  :  Wo  to  you  also,  ye  lawyers :  because 
ye  load  men  with  burdens  which  they  cannot  bear,  and 
ye  yourselves  touch  not  the  burdens  with  one  of  your 
fingers.^ 

47.  Wo  to  you  who  build  the  sepulchres  of  the  prophets : 
and  your  fathers  killed  them. 

48.  Truly,  ye  bear  witness  that  ye  consent  to  the  doings 
of  your  fathers  :  for  they,  indeed,  killed  them,  and  ye  build 
their  sepulchres.^ 


*  The  vanity  of  coveting  distinction  in  public  assemblies,  and -marks  of 
respect  in  the  public  streets,  was  not,  in  itself,  grievously  criminal ;  but 
it  was  worthy  of  severe  censure,  especially  since  the  Pharisees  neglected 
to  cherish  the  essential  virtues.  Matt,  xxiii.  6 ;  Mark  xii.  39  ;  Infra  xx.  46. 

^  G.  P.  "  Scribes  and  Pharisees,  hypocrites."  These  words  are 
wanting  in  four  manuscripts,  as  also  in  the  Coptic  and  Armenian  ver- 
sions.    Griesbach  and  Schott  reject  them  as  spurious. 

'  The  Jews  conceived  that  they  were  defiled  by  approaching  near  to  a 
corpse,  so  that  sometimes  they  discovered  that  they  had  unconsciously 
contracted  defilement.  Our  Lord  compares  the  Pharisees  to  these  con- 
cealed sepulchres  which  secretly  defile  the  unsuspecting.  He  elsewhere 
compares  them  to  manifest  tombs,  which  appear  splendid,  but  contain 
corruption. 

*  There  seems  no  reason  why  a  doctor  of  the  law  should  have  con- 
sidered these  reproaches  as  directed  to  his  class,  were  he  not  conscious 
that  they  were  tainted  with  the  vices  of  the  Pharisees. 

^  In  expounding  the  law,  its  doctors  had  no  regard  to  human  weakness  : 
whilst  they  did  nothing  to  alleviate  its  pressure.    Matt,  xxiii.  4. 

^  The  consent  of  the  Pharisees  and  lawyers  to  the  acts  of  their  fathers, 
who  murdered  the  prophets,  could  not  be  inferred  from  the  fact  of  build- 
ing the  sepulchres  :  but  their  own  acts  were  so  similar  to  those  of  their 
ancestors,  that  the  honor  which  they  professed  to  render  to  the  memory 
of  the  prophets,  might  be  considered  equivocal,  and  the  monuments  might 
be  regarded  as  intended  to  celebrate  their  destruction. 


382  THE    FOUR    GOSPELS. 

49.  On  this  account  also  the  wisdom  of  God^  said  :  I 
will  send  to  them  prophets  and  apostles,  and  some  of  them 
they  will  kill  and  persecute. 

50.  That  the  blood  of  all  the  prophets  which  was  shed 
from  the  foundation  of  the  world,  may  be  required  of  this 
generation. 

51.  From  the  blood  of  AbeP  unto  the  blood  of  Zachary,^ 
who  was  slain  between  the  altar  and  the  temple.  Yea,  I 
say  to  you,  it  shall  be  required  of  this  generation. 

52.  Wo  to  you,  ye  lawyers,  for  ye  have  taken  away  the 
key  of  knowledge  :  ye  yourselves  have  not  entered  in,  and 
those  that  were  entering  in  ye  have  hindered.* 

53.  And  as  He  was  saying  these  things  to  them,  the  Pha- 
risees and  the  lawyers  began  vehemently  to  urge  Him,  and 
to  oppress  His  mouth^  about  many  things, 

54.  Lying  in  wait  for  Him,  and  seeking  to  catch  some- 
thing from  His  mouth,  that  they  might  accuse  Him. 


CHAPTER  XIT. 

Christ  warns  vs  against  hypocrisy,  the  fear  of  the  world,  and 
covetousness  :  and  admonishes  all  to  watch. 

1.  And  when  great  multitudes^  crowded  about  Him,  so 
that  they  trod  one  upon  another.  He  began  to  say  to  His 


*  Divine  Wisdom — God,  who  is  all-wise.  It  may  be  regarded  as  a 
periphrasis. 

"^  Gen.  iv.  8.  The  Jews  were  not  to  suffer  for  the  death  of  Abel ;  but 
the  vengeance  which  their  own  crimes  provoked  was  so  tremendous,  that 
God  appeared  to  have  poured  out  on  them  the  vial  of  His  wrath, 
which  had  filled  to  overflowing  by  the  crimes  committed  from  the 
beginning. 

^  2  Par.  xxiv.  22.  See,  however,  note  on  Matt,  xxiii.  35. 

*  Their  expositions  of  the  law  rendered  its  practice  extremely  difficult. 
'"  G.  aTtoaio^a-ii^iiv.    P.  "  to  provoke  Him  to  speak."    Suidas  uses  it 

of  a  master  drawing  from  his  pupil  answers  to  his  questions. 

*  Lit.  myriads. 


ST.    LUKE.  383 

disciples :'     Beware  ye  of  the  leaven  of  the   Pharisees, 
which  is  hypocrisy.^ 

2.  For  nothing  is  covered  that  shall  not  be  uncovered : 
nor  hidden,  that  shall  not  be  known.^ 

3.  For  whatsoever  things  you  have  spoken  in  darkness, 
shall  be  published  in  the  light :  and  that  which  you  have 
spoken'^  in  the  ear  in  the  closets,  shall  be  proclaimed^  on 
the  house-tops. 

4.  And  I  say  to  you,  My  friends  :^  Be  not  afraid  of  those 
who  kill  the  body,  and  after  that  have  nothing  more  that 
they  can  do. 

5.  But  J  will  show  you  whom  ye  shall  fear :  fear  ye  Him 
who,  after  He  hath  killed,  hath  power  to  cast  into  hell. 
Yea,  I  say  to  you,  fear  ye  Him. 

6.  Are  not  five  sparrows  sold  for  two  assaria,''  and  not 
one  of  them  is  forgotten  before  God  1 

7.  Yea,  the  very  hairs  of  your  head  are  all  numbered.^ 
Fear  not  therefore  :  ye  are  of  more  worth  than  many 
sparrows. 

8.  And  I  say  to  you,  whosoever  shall  own^  Me  before 
men,  him  shall  the  Son  of  man  also  own^"  before  the  angels 
of  God. 


'  G.  rtpwT'w.     P.  "  first  of  all." 

^  Matt.  xvi.  6.  This  evangelist,  v.  12,  says,  that  Christ  spoke  of  their 
doctrine,  which  was  hypocritical,  since  they  affected  a  severity  of  morals 
which  they  did  not  practise.    See  Mark  viii.  15. 

^  This  proverbial  expression  signifies  what  generally  happens,  that 
the  mask  of  the  hypocrite  will  fall,  and  his  true  character  will  appear. 
Matt.  X.  26.    Mark  iv.  22. 

*  Whispered. 

°  The  low  flat  roofs  in  Judea  were  often  used  for  announcements. 

*  Admirable  condescension  ! 

'  This  was  a  small  coin.     Two  are  valued  at  three  cents. 
'  This  is  not  to  be  understood  of  minute  calculation,  but  of  the  divine 
omniscience  and  providence. 

*  Acknowledge  as  Lord,  by  word  and  act.  Matt.  x.  32.  Mark  viii.  38. 
2  Tim.  ii.  12. 

*"  Acknowledge  as  disciple. 


384  THE    POUR    GOSPELS. 

9.  But  he  that  shall  deny  Me  before  men,  shall  be  denied 
before  the  angels  of  God. 

10.  And  M^hosoever  speaketh  a  word  against  the  Son 
of  man,^  it  will  be  forgiven  him  :^  but  to  him  that  shall 
blaspheme  against  the  Holy  Ghost,^  it  will  not  be  for- 
given. 

11.  And  when  they  shall  bring  you  into  the  synagogues, 
and  to  magistrates  and  powers,  be  not  solicitous  how  or 
what  ye  may  answer,  or  what  ye  may  say. 

12.  For  the  Holy  Ghost  will  teach  you  in  the  same  hour 
what  ye  ought  to  say.* 

13.  And  one  of  the  multitude  said  to  Him:  Master, 
speak  to  my  brother  to  divide  the  inheritance  with  me. 

14.  But  He  said  to  him  :  Man,  who  hath  appointed  Me 
judge,  or  a  divider,  over  you  P 

15.  And  He  said  to  them :  Take  heed  and  beware  of 
all  covetousness  :^  for  a  man's  life''  doth  not  consist  in  the 
abundance  of  things  which  he  possesseth. 

16.  And  He  spake  a  similitude  to  them,  saying :  The 
land  of  a  certain  rich  man  was  very  fruitful.^ 


'  In  His  human  character. 

"  It  may  be  forgiven.     Matt.  xii.  32.    Mark  iii.  29. 

'  By  ascribing  miraculous  works  to  demoniac  influence. 

*  Divine  aid  is  promised  in  the  hour  of  danger.  Anxiety  about  the 
mode  of  defence  is  forbidden. 

'  Although  our  Lord  possessed  all  power  on  earth  as  well  as  in 
heaven,  He  abstained  from  exercising  temporal  authority.  "He  who 
had  come  on  earth  for  divine  purposes,  properly  declines  meddling  with 
earthly  strifes  ;  and  having  to  judge  the  living  and  the  dead,  and  to  pass 
sentence  on  them  according  to  their  deserts.  He  does  not  vouchsafe  to 
be  judge  of  law-suits,  and  to  act  as  umpire  in  regard  to  possessions." 
St.  Ambrose. 

'  The  covetous  disposition  of  either  or  both  of  the  brothers,  afforded 
occasion  to  the  dispute.  Our  Lord  cautions  His  hearers  against  the 
vice.  "All "  is  wanting  in  the  common  Greek  and  in  the  Protestant 
version.  It  is  found,  nevertheless,  in  eight  uncial  manuscripts  and  in  the 
versions  generally.  Lachmann,  Meyer,  and  Schott  adopt  it. 
'  His  enjoyment  of  life — his  happiness. 
"  Eccl.  xi.  19. 


ST.   LUKE.  385 

17.  And  he  thought  within  himself,  saying:  What  shall 
I  do,  because  I  have  no  place  where  to  lay  up  my  fruits  ? 

18.  And  he  said :  This  will  I  do :  I  will  pull  down  my 
barns,  and  will  build  larger :  and  into  them  I  will  gather 
all  my  produce  and  my  goods, 

19.  And  I  will  say  to  my  soul :'-  Soul,  thou  hast  much 
goods  laid  up  for  many  years ;  take  thy  rest,  eat,  drink, 
make  good  cheer. 

20.  But  God  said  to  him  •?  Thou  fool,  this  night  do  they 
•demand^  thy  soul  of  thee  ;  and  whose  shall  those  things 
be  which  thou  hast  provided  i 

21.  So  is  he  that  layeth  up  stores  for  himself,  and  is  not 
rich  in  God.* 

22.  And  He  said  to  His  disciples :  Therefore  I  say  to 
you :  Be  not  solicitous  for  your  life,^  what  ye  may  eat,  nor 
for  your  body,  what  ye  may  put  on. 

23.  The  life  is  more  than  the  food,  and  the  body  is  more 
than  the  raiment. 

24.  Consider  the  ravens,*  for  they  sow  not,  neither  do 
they  reap,  neither  have  they  store-house,  nor  barn : 
and  God  feedeth  them.  How  much  are  ye  more  valuable 
than  they  ?' 

25.  And  which  of  you,  by  taking  thought,  can  add  to  his 
stature^  one  cubit  ? 


'  To  myself.  In  this  soliloqxiy  the  thoughts  which  passed  through  his 
mind  are  represented. 

^  The  decree  and  sudden  visitation  of  God  are  represented  by  this 
apostrophe. 

^  The  ang^els,  ministers  of  the  divine  will. 

*  By  the  practice  of  good  works. 

'  For  the  support  of  life.    Ps.  liv.  23.   Matt.  vi.  25.     1  Pet.  v.  7. 

*  The  providence  of  God  is  particularly  remarkable  in  regard  to 
young  ravens,  who  are  driven  away  from  the  nest  as  soon  as  they  are 
able  to  fly. 

'  G.  P.  "better  than  the  fowls T' 

^  Campbell  and  Bloomfield  understand  it  of  adding  a  short  space  of 
time  to  one's  age.  "A  Catholic  "  renders  it :  "  can  add  a  single  span  to 
his  age." 

25 


386  THE    FOUR    GOSPELS. 

26.  If  then  ye  cannot  do  so  much  as  the  least  thing, 
why  are  ye  solicitous  for  the  rest  ? 

27.  Consider  the  lilies  how  they  grow;  they  labor 
not,  neither  do  they  spin.  Yet  I  say  to  you,  not  even 
Solomon  in  all  his  glory  was  arrayed  like  one  of 
these. 

28.  Now  if  God  clothe  in  this  manner  the  herbage  that  is 
to-day  in  the  field,  and  to-morrow  is  cast  into  the  oven  ; 
how  much  more  you,  O  ye  of  little  faith  ? 

29.  And  seek  not  what  ye  may  eat,  or  what  ye  may 
drink  :  and  be  not  lifted  up  on  high.i 

30.  For  all  these  things  do  the  nations  of  the  world^ 
seek.  But  your  Father  knoweth  that  ye  have  need  of 
these  things. 

31.  But  seek  ye  first^  the  kingdom  of  God  and  His  jus- 
tice,* and  all  these  things  shall  be  added  to  you. 

32.  Fear  not,  little  flock,^  for  it  hath  pleased  yovir  Father 
to  give  you  the  kingdom. 

33.  Sell  what  ye  possess,  and  give  alms.*^  Make  for 
yourselves  bags  which  grow  not  old,  an  unfailing  treasure 
in  heaven,''  where  no  thief  approacheth,  nor  moth  cor- 
rupteth. 

34.  For  where  your  treasure  is,  there  also  will  your 
heart  be. 


'  G.  P.  "neither  be  ye  of  doubtful  mind."  Schott  translates  the  term 
as  the  Vulgate.  It  bears  the  sense  of  high-minded  in  the  Septuagint- 
Ps.  cxxxi.  1.   Ezech.  x.  16.  17.  2  Mac.  v.  17;  vii.  35. 

*  The  heathens. 

^  There  is  no  corresponding  word  in  the  text. 

*  "And  His  justice,"  are  wanting  in  the  text.  They  may  have  been 
inserted  from  Matt.  vi.  33. 

^  There  is  a  double  diminutive  in  the  Greek,  which  may  be  rendered : 
poor  Utile  flock.  The  disciples  were  few  in  number,  and  of  low  con- 
dition, but  objects  of  the  tenderest  love  of  Christ,  and  of  the  merciful 
decrees  of  His  father. 

°  Matt.  xix.  21.  This  is  a  counsel  directed  to  such  as  desire  to  be 
perfect. 

■"  Matt.  vi.  20, 


ST.    LUKE.  3&T 

35.  Let  your  loins  be  girded  round,*  and  lamps  be  lighted^ 
in  your  hands.^  • 

36.  And  be  ye  like  unto  men*  who  wait  for  their  lord, 
when  he  shall  return  from  the  wedding  :^  that  when  he 
Cometh  and  knocketh,  they  may  open  to  him  immediately. 

37.  Happy^  are  those  servants,  whom  the  lord,  when  he 
Cometh,  shall  find  watching.  Verily  I  say  to  you,  that  he 
will  gird  Himself,  and  make  them  sit  down  at  table,  and 
passing  will  serve  them.'' 

38.  And  if  He  shall  come  in  the  second  watch,  or  come 
in  the  third  watch,^  and  find  them  so,  happy  are  those 
servants. 

39.  But  this  know  ye,  that  if  the  master  of  the  house 
did  know  at  what  hour  the  thief  would  come,  he  would 
surely  watch,  and  would  not  suffer  his  house  to  be  broken 
open.^ 

40.  Be  ye  then  also  ready  :  for  at  what  hour  ye  think 
not  the  Son  of  man  will  come.^" 

41.  And  Peter  said  to  Him  :  Lord,  dost  Thou  speak  this 
parable  to  us,  or  likewise  to  all  ? 

'  As  the  Orientals  wore  long  garments,  they  used  girdles,  especially 
when  any  work  was  to  be  undertaken,  or  any  service  to  be  performed. 
Servants  waiting  for  the  return  of  their  master,  had  their  loins  girt. 

*  Lamps  were  kept  lighted  during  the  night  by  diligent  servants,  who 
expected  their  master,  that  no  delay  or  confusion  might  occur  in  receiv- 
ing him. 

'  "  In  your  hands."     These  words  are  not  in  the  Greek. 

'  Servants. 

'  After  the  wedding  had  been  celebrated  during  some  days  at  the 
house  of  the  bride,  the  bridegroom  brought  her  home  to  his  own  dwelling. 

°  Fortunate  :  sure  of  being  rewarded. 

'  The  Hebrew  masters  sometimes  treated  their  slaves  in  this  way. 

'  The  night  was  divided  by  the  Jews,  before  the  captivity,  into  three 
equal  parts  called  watches.  Afterwards  they  adopted  the  Roman  division 
into  four  watches.  Matt.  xiv.  25.  Mark  vi.  48.  Our  Lord  here  refers  to 
the  ancient  division. 

'  Matt.  xxiv.  43.  Our  Lord  first  allures  by  holding  out  the  hope  of 
reward.     He  now  points  out  the  danger  which  is  to  be  guarded  against. 

'"  As  we  know  not  the  moment  when  we  may  be  assailed,  it  behooves 
us  to  be  always  ready.     Apoc.  xvi.  15. 


388  THE    FOUR    GOSPELS. 

42.  And  the  Lord  said :  Who  (thinkest  thou)  is  the 
faithful  and  wise  steward,  whom  the*  lord  setteth  over  his 
household,  to  give  them  their  measure  of  M^heat  in  due 
season  ?^ 

43.  Happy  is  that  servant,  whom  his  lord,  when  he  shall 
come,  shall  find  so  doing. 

44.  Verily  I  say  to  you,  he  will  set  him  over  all  that  he 
possesseth. 

45.  But  should  that  servant  say  in  his  heart :  My  lord 
tarrieth  to  come :  and  should  he  begin  to  strike  the  men- 
servants  and  maid-servants,  and  to  eat,  and  drink,  and  to 
be  drunk : 

46.  The  lord  of  that  servant  will  come  on  a  day  that 
he  doth  not  expect,  and  at  the  hour  that  he  knoweth  not, 
and  will  separate  him,^  and  appoint  him  his  portion  with 
the  unfaithful.^ 

47.  And  that  servant  who  knew  the  will  of  his  lord,  and 
prepared  not,  and  did  not  according  to  his  will,  shall  be 
beaten  with  many  stripes.* 

48.  But  he  that  knew  not,^  and  did  things  worthy  of 
stripes,  shall  be  beaten  with  few  stripes.  And  to  whom- 
soever much  hath  been  given,  of  him  much  will  be  re- 
quired :  and  to  whom  they^  have  committed  much,  of  him 
they  will  demand  the  more. 

49.  1  am  come  to  cast  fire  upon  the  earth  ;  and  what  do 
I  wish  but  that  it  be  kindled  V 


'  By  this  our  Lord  shows  the  special  application  of  what  He  had  said, 
to  Peter  and  his  fellow  apostles. 

"  A  Catholic  renders  it :  "  will  scourge  him  in  twain." 

'  Such  is  the  punishment  of  unfaithful  ministers  of  Christ. 

*  Omissions  or  transgressions,  when  voluntary,  are  liable  to  severe 
punishment. 

^  Ignorance  is  seldom  wholly  faultless  :  therefore,  punishment  is 
awarded  according  to  the  opportunities  which  were  neglected. 

"  This  may  be  considered  as  a  general  maxim  applicable  to  all  who 
entrust  others  with  the  management  of  property. 

'  P.  "  What  will  I,  if  it  be  already  kindled  ?"  Campbell  says  :  "  It  is 
evident  to  me  that  the  sense  is  better  expressed  in  the  Vulgate  than  by 


ST.    LUKE. 


2S% 


50.  And  I  have  a  baptism/  with  which  I  am  to  be 
baptized :  and  how  am  I  straitened  mitil  it  be  accom- 
plished P 

51.  Do  ye  think  that  I  am  come  to  give  peace  on  earth  ? 
No,  I  tell  you,  but  division.^ 

52.  For  there  will  be  henceforth  five  in  one  house  divided, 
three  against  two,  and  two  against  three.* 

53.  They  will  be  divided  :  the  father  against  the  son, 
and  the  son  against  his  father,  the  mother  against  the 
daughter,  and  the  daughter  against  the  mother,  the  mother- 
in-law  against  her  daughter-in-law,  and  the  daughter-in- 
law  against  the  mother-in-law. 

54.  And  He  said  also  to  the  multitudes  :*  When  ye  see  a 
cloud  rising  from  the  west,  presently  ye  say  :  A  shower  is 
coming  :  and  so  it  happeneth  : 

55.  And  when^  the  south  wind  blowing,  ye  say  :  it  will 
be  hot ;  and  it  happeneth. 

56.  Hypocrites,  ye  know  how  to  discern  the  face'  of  the 
heaven  and  of  the  earth :  but  how  is  it  that  ye  do  not 
discern  this  time  ?^ 

57.  And  why  even  of  yourselves  do  ye  not  judge  that 
which  is  just  ? 

58.  And  when  thou  goest  with  thy  adversary    to  the 


any  of  the  modern  Latin  interpreters. — What  Grotius  says  of  this  render- 
ing is  entirely  just ;  in  eo  sensum  recte  expressit,  verba  non  annumeravit." 

'  Baptism  here  is  an  image  of  being  plunged  in  sorrow. 

'  Christ  felt  an  earnest  desire  to  accomplish  the  great  object  of  His 
coming,  even  through  extreme  sufferings. 

^  Matt.  X.  34.  Elsewhere  Christ  gives  peace  to  His  disciples.  Peace 
on  earth  to  men  of  good  will  was  proclaimed  by  angels  at  His  birth. 
But  through  the  perverseness  of  man,  division  resulted  from  His  Divine 
mission,  many  refusing  to  believe  what  some  embraced  in  the  fulness  of 
faith. 

*  This  is  given  as  a  case  which  would  easily  occur.  The  proportion 
of  believers  and  unbelievers  varies. 

'  Matt.  xvi.  2. 

*  You  see. 

''  To  judge  from  the  appearance. 

*  Recognize  His  coming. 


390  THE    FOUR    GOSPELS. 

prince,^  whilst  thou  art  in  the  way,  endeavor  to  be  set  free 
from  him  :2  lest  perhaps  he  drag  thee  before  the  judge,  and 
the  judge  deliver  thee  to  the  bailiff,  and  the  bailiff  cast 
thee  into  prison. 

59.  I  say  to  thee,  thou  wilt  not  go  out  thence   vmtil  thou 
pay  even  the  last  mite. 


CHAPTER  XIII. 

The  necessity  of  penance.     The  barren  jig-tree.     The  cure 
of  the  infirm  woman. 

1.  And  there  were  present  at  that  very  time  some  who 
told  Him  of  the  Galileans,  whose  blood  Pilate  had  mingled 
with  their  sacrifices.^ 

2.  And  He  answering  said  to  them :  Do  ye  think  that 
these  Galileans  were  sinners  above  all  the  men  of  Galilee, 
because  they  suffered  such  things  ?* 

3.  No,  I  say  to  you  :^  but  Unless  ye  repent,  ye  shall  all 
likewise  perish.^ 

4.  Or  those  eighteen,  on  whom  the  tower  fell  in  Siloe, 
and  killed  them,-  do  ye  think  that  they  also  were  debtors 
above  all  the  men  that  dwelt  in  Jerusalem  V 


'  Matt.  V.  25.  frt'  ttp;^ot"r'a.  Probably  the  same  who  is  afterwards 
styled  xpiirii.     St.  Ambrose  reads  :  "  magistratum." 

"  By  an  accommodation,  or  compromise. 

'  We  do  not  know  this  fact  from  any  other  source,  but  Josephus  in- 
forms us  of  the  seditious  spirit  of  the  Galileans.  Pilate  sent  soldiers  to 
punish  them,  whilst  they  were  engaged  in  offering  sacrifice,  and  thus 
mingled  their  own  blood  with  that  of  the  victims. 

■*  It  was  usual  with  the  Jews  to  consider  calamities  as  punishments 
which  the  sufferers  had  drawn  on  themselves  by  their  sins. 

^  Many  equally  guilty  are  spared  by  the  secret  couasel  of  God:  some- 
times the  innocent  fall  victims. 

"  This  may  be  understood  of  the  calamities  which  were  soon  to  fall 
on  the  nation,  through  the  arms  of  Rome. 

From  an  accidental  calamity  it  is  not  safe  to  argue  guilt. 


ST.    LUKE.  391 

'     5.  No,  I  say  to  you  :  but  unless  ye  repent,  ye  shall  ail 
perish  in  like  manner. 

6.  He  spake  also  this  parable  :  A  certain  man  had  a  fig- 
tree  planted  in  his  vineyard,^  and  he  came  seeking  fruit  on 
it,  and  found  none. 

7.  And  he  said  to  the  vine-dresser :  Behold,  for  these 
three  years^  I  come  seeking  fruit  on  this  fig-tree,  and  I 
find  none.  Cut  it  down,  therefore :  why  cumbereth  it  the 
ground  ? 

8.  But  he  answering  saith  to  him  :  Sir,  let  it  alone  this 
year  also,  until  I  dig  about  it,  and  manure  it: 

9.  And  if  it  bear  fruit  :^  but  if  not,  hereafter,  thou  wilt 
cut  it  down.* 

10.  And  He  was  teaching  in  their  synagogue^  on  the  sab- 
baths.^ 

11.  And  behold  there  was  a  woman  who  had  a  spirit  of 
infirmity'  for  eighteen  years  :  and  she  was  bowed  together, 
neither  could  she  look  upwards  at  all. 

12.  And  when  Jesus  saw  her,  He  called  her  to  Him,  and 
said  to  her  :  Woman,  thou  art  freed^  from  thy  infirmity. 

13.  And  He  laid  his  hands  on  her,  and  immediately  she 
stood  upright,  and  she  glorified  God. 

14.  And  the  ruler  of  the  synagogue,  (being  angry 
that  Jesus  had  healed  on  the  sabbath,)  answering,  said  to 
the  multitude :    Six  days  there   are  wherein  ye   ought  to 


'  It  was  forbidden,  Deut.  xxii.  9,  to  sow  vineyards  with  different 
seeds  :  but  the  prohibition  does  not  appear  to  have  regarded  trees. 

^  Fig  trees  are  not  to  be  pruned  before  three  years :  within  which  time, 
if  at  all,  they  bear  fruit. 

^  It  will  be  well.     There  is  an  ellipsis  of  some  w^ords  to  this  effect. 

*  The  Jewish  nation  is  represented  under  the  image  of  the  barren 
fig-tree.  During  three  years  our  Lord  had  already  preached  to  them. 
He  continued  His  ministry  six  months  more. 

'"  According  to  the  text :  "  in  one  of  the  synagogues." 

*  P.  "  Sabbath."     It  is  plural  in  the  text. 
'  A  demon  causing  infirmity. 

*  ^^  Loosed."     Her  sinews  and  muscles  had  been  contracted. 


392  THE    FOUR    SOSPELS. 

work  :  come,  therefore,  on  them,  and  be  healed ;  and  not 
on  the  sabbath-day. 

15.  And  the  Lord  answering  him,  said  :  Ye  hypocrites,^ 
doth  not  each  of  you  on  the  sabbath-day  loose  his  ox  or  his 
ass  from  the  stall,  and  lead  to  water  ? 

16.  And  this  daughter  of  Abraham  whom  Satan  hath 
bound,  lo  !  these  eighteen  years,  ought  she  not  to  be  loosed 
from  this  bond  on  the  sabbath-day  ? 

17.  And  when  He  said  these  things,  all  His  adversaries 
were  ashamed,  and  all  the  people  rejoiced  for  all  the  glo~ 
rious  things  that  were  done  by  Him. 

18.  He  said  therefore  :  To  what  is  the  kingdom  of  God 
like  ?    and  wherennto  shall  I  compare  it  ? 

19.  It  is  like  to  a  grain  of  mustard  seed,^  which  a  man 
took  and  cast  into  his  garden,  and  it  grew,  and  became  a 
great  tree,  and  the  birds  of  the  air  lodged  on  the  branches 
thereof. 

20.  And  again  He  said  :  Whereunto  shall  I  compare  the 
kingdom  of  God  ? 

21.  It  is  like  to  leaven,^  which  a  woman  took  and 
covered  up  in  three  measures  of  meal,  till  the  whole  was 
leavened. 

22.  And  He  went  through  the  cities  and  towns,  teach- 
ing, and  making  His  journey  to  Jerusalem. 

23.  And  a  certain  man  said  to  Him :  Lord,  are  they  few 
that  are  saved  ?  But  He  said  to  them  : 

24.  Strive  ye^  to  enter  by  the  narrow  gate  :  for  many,. 
I  say  to  you,  will  seek  to  enter,  and  will  not  be  able. 

'  G.  P.  "fAoM  hypocrite."  Campbell  observes,  "in  many  manu- 
scripts some  of  principal  note,  in  the  Complutensian  and  other  early 
editions,  in  the  Vulgate,  Coptic,  Armenian,  Ethiopic,  Saxon  and  Arabic 
versions,  we  find  the  word  in  the  plural.  The  very  next  words  sxae'to^ 
v/jiuv  show  that  our  Lord's  ansAver  was  not  addressed  solely  to  the  di- 
rector, but  was  intended  for  all  those  present  who  espoused  his  side  of 
the  question.  Mill,  and  several  other  critics,  have  preferred  this  reading."" 
Scholz,  Meyer,  Lachmann  and  Schott  agree  in  adopting  it. 

''  Matt.  xiii.  31.     Mark  iv.  31.  '  Matt.  xiii.  Sa. 

*  The  term  signifies  agonistic  struggle.     Matt.  vii.  13. 


ST.    LUKE.  396 

25.  But  when  the  master  of  the  house  shall  be  gone  in,^ 
and  shall  shut  the  door,  ye  may  begin  to  stand  without,  and 
knock  at  the  door,  saying  :  Lord,  open  to  us  :  and  He  an- 
swering will  say  to  you :  I  know  you  not,  whence  ye  are. 

26.  Then  ye  may  begin  to  say :  We  have  eaten  and  drunk 
in  Thy  presence,  and  Thou  hast  taught  in  our  streets.^ 

27.  And  He  shall  say  to  you  :  I  know  you  not,^  whence 
ye  are  ;  depart  from  me,  all  ye  workers  of  iniquity.* 

28.  There  shall  be  the  weeping  and  the  gnashing  of 
teeth  ;  when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  prophets  in  the  kingdom  of  God,  and  you  your- 
selves thrust  out. 

29.  And  there  shall  come  from  the  east,  and  the  west, 
and^  the  north,  and  the  south  ;  and  sit  down  in  the  king- 
dom of  God. 

30.  And  behold,  they  are  last  who  shall  be  first,  and  they 
are  first  who  shall  be  last.® 

31.  On  the  same  day  there  came  some  of  the  Pharisees, 
saying  to  Him :  Depart,  and  get  Thee  hence,  for  Herod 
hath  a  mind^  to  put  Thee  to  death. 

32.  And  He  said  to  them :  Go  and  tell  that  fox  :^   Be- 


*  G.  P.  "  is  risen  up :  "  which  Grotius  and  others  explain  of  rising^ 
to  bolt  the  door,  before  retiring  to  rest.  Castalio  and  the  Saxon  version 
read  as  the  Vulgate.    See  Matt.  xxv.  10. 

^  This  plainly  refers  to  the  teaching  of  our  Lord  among  the  Jews. 
These  marks  of  familiarity  will  not  avail  those  who  have  not  lived 
according  to  the  divine  teaching. 

^  Matt.  vii.  23. 

*  Psalm  vi.  9.     Matt.  xxv.  41. 

°  G .  P.  "  From."  The  preposition  is  wanting  in  many  manuscripts 
and  versions.     Schott  suspects  it  to  be  an  interpolation. 

^  The  gentiles,  who  were  despised  by  the  Jews,  became  heirs  of  the 
promises.     Matt.  xix.  30  ;  xx.  16.     Mark  x.  31. 

'  P.  "  will  kill.''''  Campbell  justly  remarks  that  this  does  not  express 
the  meaning  of  the  evangelist. 

'  Some  conclude  hence  that  they  acted  at  the  instigation  of  Herod, 
who  wished  to  intimidate  and  drive  Him  away,  without  daring  to  put 
Him  to  death.    The  craft  of  the  prince  is  indicated  by  this  figure. 


394  THE    FOUR    GOSPELS. 

hold,  I  cast  out  devils,  and  work  cures  to-day  and  to-mor- 
row ;  and  the  third  day  I  am  consummated.^ 

33.  Nevertheless  I  must  walk^  to-day  and  to-morrow, 
and  the  day  following,  because  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem.^ 

34.  Jerusalem,  Jerusalem,  thou  that  slayest  the  pro- 
phets,* and  stonest  them  that  are  sent  to  thee,  how  often 
would  I  have  gathered  thy  children  as  the  bird  doth  her 
nestlings  under  her  wings,  and  thou  wouidst  not  P 

35.  Behold,  your  house^  shall  be  left  to  you  desolate. 
And'  I  say  to  you,  that  ye  shall  not  see  Me  till  the  time 
come,  when  ye  shall  say :  Blessed  is  He  that  cometh  in 
the  name  of  the  Lord. 


CHAPTER  XIV. 

Christ  heals  the  dropsical  man.  The  parable  of  the 
supper.  The  necessity  of  renouncing  all  to  folloio 
Christ. 

1.  And  it  came  to  pass  when  Jesus  went  into  the  house 
of  one  of  the  chief  of  the  Pharisees  on  the  sabbath  day  to 
eat  bread,^  that  they  watched  Him. 


'  My  course  will  be  ended.  To-day  and  to-morrow  mean  for  a  short 
time ;  the  third  day  is  taken  for  the  close  of  His  career.  The  phrase  is 
proverbial. 

^  Go  forward  in  My  labours — appear  publicly. 

^  It  was  not  conformable  to  the  divine  counsels  that  Christ,  the  great 
prophet,  should  die  in  a  remote  and  obscure  part  of  Judea.  It  was 
customary  to  judge  cases  of  importance  at  Jerusalem. 

*  Matt,  xxiii.  37. 

'  G.  P.  "  Ye  would  not." 

'  Your  temple. 
G.  P.  "  Verily."     Schott  and  Griesbach  reject  this  as  an  interpo- 
lation :  it  is  not  found  in  eleven  uncial  manuscripts,  nor  in  the  versions 
generally. 

*  A  Hebraism  for  food  of  any  kind. 


ST.    LUKE.  395 

2.  And  behold,  a  certain  man  that  had  the  dropsy  was 
before  Him.^ 

3.  And  Jesus  answering,^  spoke  to  the  laAvyers  and  Pha- 
risees, saying :  Is  it  lawful  to  heal  on  the  sabbath-day  ? 

4.  But  they  held  their  peace.  And  He  taking  hold  of 
him,  healed  him,  and  sent  him  away. 

5.  And  answering  them.  He  said :  Doth  the  ass^  or  ox  of 
any  of  you  fall  into  a  pit,  and  will  he  not  immediately 
draw  him  out  on  the  sabbath-day  ? 

6.  And  they  could  not  answer  Him,*  in  regard  to  these 
things. 

7.  And  He  spake  a  parable^  also  to  those  that  were  in- 
vited, marking  how  they  chose  the  first  seats,  saying  to 
them  : 

8.  When  thou  art  invited"  to  a  wedding,'  sit  not  down 
in  the  first  place,  lest  perhaps  one  more  honorable  than 
thou  be  invited  by  him  : 

9.  And  he  that  invited  thee  and  him,  come  and  say  to 
thee :  '  Give  place  to  this  man  :'  and  then  thou  begin  with 
shame  to  take  the  lowest  place. ^ 

10.  But  when  thou  art  invited,  go,  sit  down  in  the  lowest 
place,  that  when  he  who  invited  thee  cometh,  he  may  say 

'  In  His  presence. 

^  This  may  be  understood  of  a  reply,  or  it  may  be  taken  simply  to 
signify  addressing  Himself  to  them.  The  term  is  used  frequently  where 
no  demand  or  inquiry  has  preceded. 

'  Son  is  read  in  very  many  manuscripts,  and,  as  the  more  difficult 
reading,  seems  preferable  :  yet  the  Protestant  translation  here  follows 
the  Vulgate.  The  common  connexion  of  ox  and  ass  in  scripture  favors 
the  Vulgate  reading :  but  it  may  also  have  led  to  the  change. 

■*  They  could  not  reply  to  these  things. 

"  This  word  here  implies  the  illustration  of  a  maxim  by  a  special 
case. 

"  G.  P.  "  By  any  one." 

'  Our  Lord  speaks  of  a  wedding,  avoiding  direct  reproach  to  those 
who  on  the  present  occasion  had  sought  the  first  seat. 

**  The  motive  here  proposed  is  merely  human.  It  is  lawful  to  dis- 
countenance vice,  and  encourage  virtue  by  human  and  natural  conside- 
rations, where  the  hearers  are  not  susceptible  of  higher  motives. 


396 


THE    FOUR    GOSPELS. 


to  thee  :  Friend,  go  up  higher.^     Then  shalt  thou    have 
glory  before  them  that  sit  at  table  with  thee. 

11.  For  every  one  that  exalteth  himself  shall  be  humbled  ; 
and  he  that  humbleth  himself  shall  be  exalted.^ 

12.  And  He  said  to  him  also  who  had  invited  Him : 
When  thou  makest  a  dinner,  or  supper,  call  not  thy  friends, 
nor  thy  brethren,  nor  kinsfolk,  nor  rich  neighbors^ :  lest 
perhaps  they  also  invite  thee  in  return,  and  a  recompense 
be  made  to  thee.* 

13.  But,  when  thou  makest  a  feast,  call  the  poor,  the 
maimed,  the  lame  and  the  blind.^ 

14.  And  thou  shalt  be  blessed,  because  they  have  not 
wherewith  to  make  thee  recompense :  for  recompense 
shall  be  made  thee  at  the  resurrection  of  the  just. 

15.  When  one  of  them  that  sat  at  table  with  Him  had 
heard  these  things,  he  said  to  Him:  Blessed  is  he  that 
shall  eat  bread^  in  the  kingdom  of  God.^ 


'  Prov.  XXV.  7. 

*  This  general  maxim  is  often  verified  in  the  ordinary  course  of 
events :  but  it  is  in  all  cases  true  in  regard  to  the  divine  economy.  God 
exalts  the  humble,  and  humbles  the  proud.    Matt,  xxiii.  12.  Infra  xviii.  14. 

'  Tob.  iv.  7.  Prov.  iii.  9.  This  is  not  a  prohibition  to  invite  such 
persons,  but  an  intimation  that  a  preference  should  be  given  to  the  poor. 
The  Hebrews  vi^ere  vi^ont  to  express  themselves  with  great  force,  some- 
times using  words  which  implied  more  than  was  meant.  A  comparative 
and  limited  meaning  is  to  be  sought.  See  Exod.  xvi.  8.  1  Kings  xv.  22. 
Joelii.  13.  Jer  vii.  22,  23.  Prov.  xvii.  12.  Matt.  ix.  13.  Lukex.  20. 
The  duties  of  courtesy  and  kindness  towards  relatives,  friends,  and 
wealthy  individuals,  should  be  discharged,  and  may  be  sanctified  by 
purity  of  motive. 

*  This  is  mentioned  as  a  circumstance  detracting  from  the  generosity 
of  the  act.  However,  where  a  return  is  not  sought,  the  acceptance  of 
it  does  not  take  away  the  merit  of  hospitality. 

This  cannot  be  pressed  literally,  since  it  has  never  been  so  under- 
stood, even  by  the  perfect  disciples  of  Christ.  Providing  for  their  wants 
is  making  them  a  banquet. 
'  Shall  feast. 
The  enjoyments  of  heaven  are  often  represented  under  the  figure  of 
a  banquet.  It  is  probable  that  the  man  had  in  view  the  expected  king- 
dom of  Christ  on  earth. 


ST.    LUKE.  397 

16.  But  He  said  to  him  :  A  certain  man  made  a  great 
supper,!  and  invited  many. 

17.  And  he  sent  his  servant  at  the  hour  of  supper,^  to 
say  to  those  who  had  been  invited,  that  they  should  come,^ 
for  now  all  things  are  ready. 

18.  And  they  began  all  at  once*  to  make  excuse.  The 
first  said  to  him :  I  have  bought  a  farm,  and  I  must  go  out, 
and  see  it  :^  I  pray  thee,  excuse  me. 

19.  And  another  said  :  I  have  bought  five  yoke  of  oxen, 
and  I  am  going  to  try  them :  I  pray  thee,  excuse  me. 

20.  And  another  said  :  I  have  married  a  wife,  and,  there- 
fore, T  cannot  come.^ 

21.  And  the''  servant  returning,  told  these  things  to  his 
lord.  Then  the  master  of  the  house  being  angry,  said  to 
his  servant :  Go  out  quickly  into  the  streets  and  lanes  of 
the  city,  and  bring  in  hither  the  poor  and  the  maimed, 
and  the  blind  and  the  lame.^ 

22.  And  the  servant  said  :  Sir,  it  is  done  as  thou  hast 
commanded  ;  and  there  is  still  room. 

23.  And  the  lord  said  to  the  servant :    Go  into  the  high- 


'  Christ  proceeds  to  describe  His  Church  under  the  image  of  a  banquet. 
Matt.  xxii.  2.     Apoc.  xix.  9. 

^  It  was  conformable  to  Hebrew  usage  to  repeat  the  invitation  at  the 
time  when  the  banquet  was  ready. 

^  G.  P.  "  Come."  It  is  in  the  imperative  mood,  as  being  the  message 
which  the  servants  delivered. 

*  "  Of  one  "  accord. 

°  The  purchase,  in  either  case,  does  not  appear  to  have  been  com- 
pleted, since  the  excuse  would  not  be  plausible,  unless  the  visit  were 
necessary  to  bring  the  contract  to  a  conclusion. 

*  Worldly  interests  and  pleasures  withhold  the  Jews  from  embracing 
the  religion  of  Christ.     The  Samaritans  next  were  called. 

■^  G.  P.  "  that."  It  is  wanting  in  five  uncial  manuscripts  and  in 
several  versions. 

^  The  call  of  the  gentiles  is  represented  by  this  mission.  They  were 
looked  on  with  horror  and  contempt  by  the  Jews.  G.  P.  "  the  halt  and 
the  blind."  Four  uncial  manuscripts  and  the  versions  generally  have 
the  same  order  of  words  as  the  Vulgate. 


398  THE   FOUR  GOSPELS. 

ways  and  hedges ;  and  compeP  them  to  come  in,  that  my 
house  may  be  filled. 

24.  Bat  I  say  to  you,  that  none  of  those  men  that  were 
invited,  shall  taste  of  my  supper. 

25.  And  great  multitudes  went  with  Him ;  and  turning, 
He  said  to  them  : 

26.  If  any  man  come  to  Me,  and  hate  not^  his  father 
and  mother,  and  wife,  and  children,  and  brothers,  and  sis- 
ters, yea,  and  his  own  life  also,  he  cannot  be  My  disciple.^ 

27.  And  whosoever  doth  not  carry  his  cross,*  and  come 
after  Me,  cannot  be  My  disciple. 

28.  For  which  of  you,  having  a  mind  to  build  a  tower, 
doth  not  first  sit  down,  and  reckon  the  charges  that  are 
necessary,  whether  he  have  wherewithal  to  finish  : 

29.  Lest  after  he  hath  laid  the  foundation,  and  is  not 
able  to  finish  it,  all  that  see  it  begin  to  mock  him, 

30.  Saying :  This  man  began  to  build,  and  was  not  able 
to  finish  ?^ 

31.  Or  what  king,  about  to  go  to  make  war  against  an- 
other king,  doth  not  first  sit  down  and  think  whether  he 
be  able  with  ten  thousand  to  meet  him  that  cometh  against 
him  with  twenty  thousand  ? 

32.  Or  else  whilst  the  other  is  yet  afar  off,  sending  an 
embassy,  he  seeketh  to  make  peace.^ 


'  This  signifies  urgent  persuasion,  by  which  the  most  abandoned  may 
be  won  to  Christ.  In  a  similar  sense  the  Church  prays  that  God  may 
mercifully  compel  our  rebellious  wills,  that  is,  that  He  may  by  His  grace 
effectually  subdue  the  opp<isition  of  our  perverse  will. 

According  to  the  Hebrew  style,  less  love  is  comparatively  styled 
hatred.     We  must  love  all  persons  less  than  Christ.     Matt.  x.  37. 

It  is  impossible  to  be  a  true  disciple  of  Christ,  if  we  love  our  dearest 
friends  inordinately. 

*  Matt.  X.  38 ;  xvi.  24.     Mark  viii.  34. 

'  We  must  estimate  the  difficulties  of  acting  up  to  the  Christian 
standard. 

*'  As  a  weak  king  uselessly  would  risk  a  battle,  with  unequal  forces, 
ao  we  in  vain  hope  to  resist  temptation,  whilst  any  unruly  affection  pre- 
dominates. 


ST.    LUKE.  399 

33.  So  likewise  every  one  of  you  who  doth  not  renounce 
all  that  he  possesseth,'  cannot  be  My  disciple. 

34.  Salt  is  good.  But  if  the  salt  lose  its  savor,^  where- 
with shall  it  be  seasoned  1 

35.  It  is  profitable  neither  for  the  land,  nor  for  the 
dunghill,^  but  it  must  be  cast  out.  He  that  hath  ears  to 
hear,  let  him  hear. 


CHAPTER   XV. 

The  parables  of  the  lost  sheep  and  the  prodigal  son. 

1.  Now*  the  tax-gatherers  and  the  sinners  drew  near  to 
Him,  to  hear  Him. 

2.  And  the  Pharisees  and  the  scribes  murmured  saying: 
This  man  receiveth  sinners,^  and  eateth  with  them. 

3.  And  He  spake  to  them  this  parable,  saying : 

4.  What  man  of  you  that  hath  a  hundred  sheep,®  and 
if  he  lose  one  of  them,  doth  he  not  leave  the  ninety-nine 
in  the  desert,  and  go  after  that  which  was  lost,  until  he 
find  it  ? 

5.  And  when  he  hath  found  it,  he  layeth  it  upon  his 
shoulders,''  rejoicing: 

6.  And  coming  home,  he  calleth  together  his  friends  and 


'  The  actual  abandonment  of  all  our  possessions  is  not  necessary :  we 
must  renounce  whatever  prevents  our  obedience  to  God. 

"  Matt.  V.  13,  Mark  ix.  49,  Naturalists  have  ascertained  that  not 
only  bituminous  salt,  but  even  sea-salt,  may  lose  its  savor. 

'  This  is  a  proverbial  expression  to  signify  that  it  is  good  for  nothing. 

'  P.  "All,"  Campbell  observes :  " The  Vulgate,  the  Syriac  and  the 
Saxon  have  no  word  answering  to  all  in  this  sentence." 

*  To  His  society :  is  familiar  with  them.  This  was  contrary  to  the 
custom  of  the  Pharisees,  who,  affecting  extreme  rigor,  avoided  the  so- 
ciety of  sinners. 

'  Matt,  xviii.  12. 

'  It  was  customary  with  the  Jewish  shepherds  to  carry  their  weak 
sheep  on  their  shoulders. 


400  THE    FOUR    GOSPELS. 

neighbors,  saying  to  them  :    Rejoice  with  me,  because  I 
have  found  my  sheep  which  was  lost. 

7.  I  say  to  you,  that  even  so  there  shall  be  joy  in  heaven 
over  one  sinner  that  doth  penance,  more  than  over  ninety- 
nine  jast^  who  need  not  penance.^ 

8.  Or  what  woman  having  ten  drachms,  if  she  lose  one 
drachm,  doth  not  light  a  candle,^  and  sweep  the  house,  and 
seek  diligently,  until  she  find  it  ? 

9.  And  when  she  hath  found  it,  she  calleth  together  her 
friends  and  neighbors,  saying  :  Rejoice  with  me,  because  I 
have  found  the  drachm  which  I  had  lost. 

10.  So  I  say  to  you,  there  shall  be  joy  before  the  angels 
of  God  over  one  sinner  that  doth  penance. 

11.  And  He  said:   A  certain  man  had  two  sons.* 

12.  And  the  younger  of  them^  said  to  his  father  :  Father, 
give  me  the  portion  of  substance^  that  falleth  to  me.  And 
he  divided  unto  them  his  substance. 

13.  And  not  many  days  after,  the  younger  son  gathering 
all  together,^  went  abroad  into  a  far  country  :  and  there 
wasted  his  substance,  living  riotously.^ 

14.  And  after  he  had  spent  all,  there  came  a  mighty 
famine  in  that  country,  and  he  began  to  be  in  want. 

15.  And  he  went,  and  cleaved  to  one  of  the  citizens  of 
that  country.     And  he  sent  him  to  his  farm  to  feed  swine. 

'  This  is  said  in  a  manner  accommodated  to  human  ideas,  to  express 
the  glory  that  results  to  God  from  the  conversion  of  the  sinner. 

"  The  just  need  not  penance,  which  implies  the  transition  from  sin  to 
grace  :  but  they  should  cherish  a  penitential  spirit,  if  at  any  time  they 
have  sinned  mortally.     No  one  is  altogether  free  from  sin. 

^  The  houses  in  ancient  times  were  ill  lighted,  a  small  aperture  being 
used  for  a  window  :  whence  it  was  necessary  to  use  a  candle  even  in 
day  time,  in  order  to  make  a  thorough  search. 

*  The  Jews  and  gentiles  are  represented  by  the  two  sons.  See  St. 
Ambrose. 

The  gentiles. 

Property — estate.     It  was  usual  for  fathers  while  in  health  to  divide 
their  property  among  their  sons  without  parting  with  the  possession  of 
the  real  estate.     The  elder  son  received  a  double  portion. 
Having  converted  it  into  money. 
The  gentiles  became  estranged  from  God,  by  vice  and  idolatry. 


ST.    LUKE.  401 

16.  And  he  would  fain  have  filled  his  belly  with  the 
husksi  which  the  swine  ate  ;  and  no  man  gave  to  him.2 

17.  And  returning  to  himself,  he  said:  How  many  hired 
servants  in  my  father's  house  abound  with  bread,  and  I 
here^  am  perishing  with  hunger  ! 

18.  I  will  rise,  and  go  to  my  father,  and  say  to  him  : 
Father,  I  have  sinned  against  heaven,*  and  before  thee  : 

19.5  J  am  no  longer  worthy  to  be  called  thy  son  :  make 
me  as  one  of  thy  hired  servants. 

20.  And  rising  up  he  came  to  his  father.  And  when 
he  was  yet  a  great  way  off,  his  father  saw  him,  and  was 
moved  with  compassion,  and  running  to  him,  fell  upon  his 
neck,  and  kissed  him. 

21.  And  the  son  said  to  him:  Father,  I  have  sinned 
ao-ainst  heaven,  and  before  thee  f  I  am  no  longer  worthy 
to  be  called  thy  son. 

22.  And  the  father  said  to  his  servants :  Bring  forth 
quickly"  the  best^  robe,  and  put  it  on  him,  and  put  a  ring  on 
his  hand,  and  shoes  on  his  feet.'' 


'  The  fruit  of  the  siligna,  or  carob  tree,  is  given  to  animals  in  the  East, 
and  is  eaten  by  the  lower  classes  of  men. 

^  No  one  gave  him  ordinary  food :  it  is  not  likely  that  he  was  denied 
the  husks.  By  this  is  intimated  that  the  cravings  of  the  mind  and 
heart  could  not  be  satisfied  with  idolatry,  or  sensuality. 

^  This  adverb  is  wanting  in  the  common  Greek,  and  in  the  Protestant 
version.  It  is  found  in  the  Vatican  and  Cambridge  manuscripts,  and  in 
the  versions  generally. 

^God. 

*  G.  P.  "  and."  Griesbach  and  Schott  cancel  the  conjunction  on  the 
authority  of  ten  uncial  manuscripts,  and  of  the  versions  generally. 

°  The  same  remark  here  applies,  although  the  number  of  manuscripts 
which  omit  the  conjunction,  be  not  so  great.  Schott  regards  it  with 
suspicion. 

■'  "Ta;^£ujj  is  found  in  the  Cambridge,  and  one  other  manuscript  of  small 
note.  The  second  Syriac,  Coptic,  Saxon,  and  Armenian  versions  have 
also  read  so."     Campbell. 

"  Lit.  The  first. 

*  Marks  of  his  freedom.  He  came  home  in  the  garb  of  a  slave,  un- 
shod, and  without  becoming  dress. 

26 


402  THE  FOUR  GOSPELS. 

23.  And  bring  hither  the  fatted  calf,  and  kill  it,  and  let 
us  eat^  and  make  merry : 

24.  For  this  my  son  was  dead,  and  he  is  come  to  life 
again :  he  was  lost,  and  he  hath  been  found,^  And  they 
began  to  be  merry. 

2.5.  Now  his  elder  son  was  in  the  field  ;  and  when  he 
came  and  drew  near  to  the  house,  he  heard  music  and 
dancing  : 

26.  And  he  called  one  of  the  servants,  and  asked  what 
these  things  meant. 

27.  And  he  said  to  him :  Thy  brother  is  come,  and  thy 
father  hath  killed  the  fatted  calf,  because  he  hath  received 
him  safe. 

28.  And  he  was  angered,  and  he  would  not  go  in.^  His 
father,  therefore,  coming  out  began  to  entreat  him. 

29.  And  he  answering,  said  to  his  fatker :  Behold,  for  so 
many  years  do  I  serve  thee,  and  I  have  never  transgressed 
thy  commands,  and  yet  thou  hast  never  given  me  a  kid  to 
make  merry  with  my  friends  : 

30.  But  as  soon  as  this  thy  son  is  come,  who  hatb  de- 
voured his  substance*  with  harlots,  thou  hast  killed  for  him 
the  fatted  calf. 

31.  But  he  said  to  him  :  Son,  thou  art  always  with  me, 
and  all  I  have  is  thine. 

32.  But  it  was  fit  that  we  should  make  merry  and  be 
glad,  for  this  thy  brother  was  dead,  and  is  come  to  life 
again  :^  he  was  lost,  and  hath  been  found. 


'  In  the  East,  on  account  of  the  heat,  the  meat  was  eaten  soon  after  the 
animal  was  killed.     Veal  was  there  considered  a  dainty. 

^  The  robe,  ring  and  banquet  are  emblems  of  the  privileges  of  the  con- 
verted gentiles. 

'  The  jealousy  of  the  Jews  at  the  call  of  the  gentiles  is  here  repre- 
sented. 

*  G.  P.  "  Thy  living."     The  Cambridge  manuscript  has  rtavta. 

^  G.  P.  "  and."  The  same  manuscript  and  another,  as  also  several 
versions,  have  not  the  conjunction. 


ST.    LUKE.  403 

CHAPTER  XVI. 

The  parable  of  the  unjust  steward :  of  the  rich  man  and 

Lazarus. 

1.  And  He  said  also  to  His  disciples  :  There  was  a  cer- 
tain rich  man  who  had  a  steward  •}  and  the  same  was  ac- 
cused to  him  of  having  wasted  his  goods. 

2.  And  he  called  him,  and  said  to  him :  How  is  it  that  I 
hear  this  of  thee  ?  Give  an  accomit  of  thy  stewardship  : 
for  now  thou  canst  be  steward  no  Ipnger.^ 

3.  And  the  steward  said  within  himself:  What  shall  I 
do,  since  my  lord  taketh  away  from  me  the  stewardship  ? 
To  dig  I  am  not  able :  to  beg  I  am  ashamed. 

4.  I  know  what  I  will  do,  that  when  I  am  removed  from 
the  stewardship,  they^  may  receive  me  into  their  houses. 

5.  Therefore  calling  together  every  one  of  the  debtors 
of  his  lord,  he  said  to  the  first:  How  much  dost  thou  owe 
to  my  lord  ? 

6.  But  he  said  :  A  hundred  baths'^  of  oil.  And  he  said  to 
him :    Take  thy  note,*  and   sit   down   quickly,  and  write 

fifty. 

7.  Then  he  said  to  another :  And  how  much  dost  thou 
owe  1  But  he  said :  A  hundred  cors^  of  wheat.  He  said 
to  him :  Take  thy  bill,  and  write  eighty. 

8.  And  the  lord  commended  the  unjust  steward,  foras- 
much  as  he   had  done   wisely  -^  for  the   children  of  this 


'  General  manager  of  his  aifairs. 

-  In  case  he  could  not  give  a  satisfactory  account. 

^  People — the  debtors  of  his  lord. 

■■  "  The  bath  was  a  measure  of  liquids  among  the  Jews  :  about  seven 
gallons  and  a  half  English."    A  Catholic. 

=*  Bond. 

•^  "  The  largest  measure  among  the  Jews  ;  about  seventy-five  gallons 
English."     A  Catholic. 

'  The  transaction,  although  secret,  came  to  the  knowledge  of  the 
lord  who,  whilst  he  could  not  but  condemn  the  fraud,  admired  the  craft 
of  the  steward  in  securing  for  himself  a  retreat  and  support. 


404  THE    FOUR    GOSPELS. 

world  are  wiser  in  their  generation^  than  the  children  of 
light. 

9.  And  I  say  to  you  :  Make  to  yourselves  friends  of  the 
mammon^  of  iniquity,^  that  when  ye  shall  fail,*  they  may 
receive  you  into  the  everlasting  mansions.^ 

10.  He  that  is  faithful  in  that  which  is  least,  is  faithful 
also  in  much  :^  and  he  that  is  unjust  in  that  which  is  little, 
is  unjust  also  in  much. 

11.  If  then  ye  have  not  been  faithful  in  the  unjust  mam- 
mon, who  will  trust  you  with  that  which  is  true  V 

12.  And  if  ye  have  not  been  faithful  in  that  which  is 
another's,  who  will  give  you  that  which  is  your  own  P 

13.  No  servant  can  serve  two  masters,  for  either  he 
will  hate*  the  one,  and  love  the  other  ;  or  he  will  hold  to 
the  one,  and  despise^°  the  other.  Ye  cannot  serve  God  and 
mammon. 


^  Generation  is  here  equivalent  to  course,  or  manner  of  acting.  Our 
Lord  observes  that  worldlings  are  wiser  in  their  way  than  the  servants  of 
God  :  they  show  ingenuity  and  skill  in  the  affairs  of  life,  whilst  profes- 
sors of  piety  often  fail  to  exert  themselves  with  becoming  zeal  for  the 
divine  glory. 

^  Matt.  vi.  24.  "  Riches  in  Syriac  are  styled  Mammona."  St.  Jerom, 
Ep.  ad  Algasiam. 

'  Wealth  is  eften  unjustly  acquired,  and  often  becomes  the  instrument 
of  crime,  whence  it  may  have  been  styled  "  unjust :"  the  noun  subjoined 
being  equivalent  to  an  adjective. 

*  Die. 

^  The  good  employment  of  riches  will  secure  eternal  happiness.  The 
poor,  who  have  been  relieved,  will  intercede  for  their  benefactor. 

°  This  is  a  proverbial  expression,  signifying  that  fidelity  or  infidelity 
in  the  discharge  of  minor  trusts  is  a  fair  criterion  to  judge  with  proba- 
bility of  our  conduct  in  important  offices. 

'  Spiritual  things.  God  will  withhold  the  most  precious  gifts  of  grace 
from  those  who  abuse  temporal  blessings. 

*  He  who  does  not  gain  confidence  by  his  fidelity,  in  the  employment 
of  othess,  can  scarcely  have  property  of  his  own,  to  manage  it  to  advan- 
tage. The  goods  of  this  life  are  not  strictly  ours,  since  they  pass  from 
our  hands :  but  if  we  are  faithless  in  their  management,  we  cannot  ex- 
pect to  possess  eternal  blessings,  which  would  truly  be  our  own. 

^  Dislike.     The  Hebrew  terms  often  express  more  than  is  meant. 
"  Neglect. 


ST.    LUKE.  405 

14.  Now  the  Pharisees,  who  were  covetous,  heard  all 
these  things,  and  they  made  a  mockery  of  Him.^ 

15.  And  He  said  to  them  :  Ye  are  they  who  justify  your- 
selves before  men  -?  but  God  knoweth  your  hearts :  for 
that  which  is  high  among  men,  is  an  abomination  before 
God.^ 

16.  The  law  and  the  prophets*  until  John :  from  that 
time  the  kingdom  of  God  is  preached,  and  every  one  useth 
violence  towards  it.-*^ 

17.  And  it  is  easier  for  heaven  and  earth  to  pass  away ,6 
than  one  jot  of  the  law  to  fall. 

18.  Every  one  who  putteth  away  his  wife,  and  marrieth 
another,  committeth  adultery :  and  he''  that  marrieth  her 
that  is  put  away  from  her  husband,  committeth  adultery.^ 

19.  There  was  a  certain  rich  man,^  who  was  clothed  in 
purple  and  fine  linen,  and  feasted  sumptuously  every 
day. 

20.  And  there  was  a  certain  beggar  named  Lazarus,^" 
who  lay  at  his  gate,  full  of  sores, 

21.  Desiring  to  be  filled  with  the  crumbs  which   fell 


'  Literally  :  "  turned  up  their  nose  at  Him." 
"^  Endeavor  to  appear  just. 

'  God  detests  what  men  esteem  and  admire.  His  judgment  is  not  ac- 
cording to  appearances. 

*  Continued.     Matt.  xi.  12. 

^  Campbell  says  that  the  import  of  this  sentence  is :  "  Every  one  who 
entereth  it,  entereth  it  by  force."  Our  Lord  dwells  on  the  difficulty  of 
entrance  into  His  Church.  « 

*  Matt.  V   18. 

'  G.  P.  "  whosoever."  This  is  wanting  in  three  of  the  chief  manu- 
scripts, and  in  several  versions.     Schott  marks  it  as  suspected. 

^  The  connexion  of  these  passages  is  not  apparent.  Our  Lord,  no 
doubt,  often  inculcated  the  same  maxims.  The  Evangelists  record  them 
with  a  greater  regard  to  the  correction  of  vice  than  to  the  rules  of  com- 
position.    Matt.  V.  32  ;  Mark  x.  11  ;   1  Cor.  vii.  10,  11. 

'  It  is  doubted  whether  this  be  a  mere  parable,  or  the  statement  of  a 
fact. 

"  The  name  being  given,  St.  Ambrose  views  it  as  a  real  occurrence. 


406  THE  FOUR  GOSPELS. 

from  the  table  of  the  rich  man,  and  no  one  gave  him  ;^  but 
even  the  dogs  came  and  licked  his  sores.^ 

22.  And  it  came  to  pass  that  the  beggar  died,  and  he 
was  carried  by  the  angels^  into  the  bosom  of  Abraham,'* 
and  the  rich  man  also  died :  and  he  v^ras  buried^  in  hell.^ 

23.  And  lifting  up  his  eyes,  when  he  was  in  torments,  he 
saw  Abraham  afar  off,  and  Lazarus  in  his  bosom  :' 

24.  And  he  cried,  and  said  :  Father  Abraham,  have  pity 
upon  me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his 
finger  in  water,  to  cool  my  tongue,  for  I  am  tormented  in 
this  flame.^ 

25.  And  Abraham  said  to  him  :  Son,  remember  that 
thou  didst  receive^  good  things  in  thy  life-time,  and  like- 
wise Lazarus,^"  evil  things  :  but  now  he  is^^  comforted,  and 
thou  art  tormented. 


^  These  words  are  not  in  the  common  Greek.  Some  suppose  them 
to  be  borrowed  from  ch.  xv,  16.  They  are  found  in  one  or  two  manu- 
scripts, and  in  the  Saxon  version. 

^  The  sores  not  being  closed,  or  bandaged,  the  dogs,  who  are  fond  of 
human  blood,  licked  them. 

'  These  spirits  are  agents  of  God  in  the  salvation  of  men.  They  ac- 
company the  souls  of  the  just  to  the  place  of  rest. 

*  The  joys  of  futurity  are  represented  under  the  image  of  a  banquet. 
The  cherished  guest  reposed  on  the  bosom  of  the  master  of  the  feast,  the 
manner  of  reclining  at  table  in  ancient  times  facilitating  this  position. 
Lazarus  reposes  on  the  bosom  of  Abraham. 

'  The  punctuation  in  Greek  is  different.  The  sentence  ends  here,  and 
the  following  word  begins  a  new  sentence.  "  A  Catholic"  thinks  that 
the  conjunction,  with  which  it  should  begin,  has  been  lost  by  accident 
from  the  Latin. 

^  aSyji  generally  signified  the  region  of  the  departed  spirits.  "It  never 
signifies  either  sepulcrum,  or  heaven."  Maltby.  Here  it  evidently 
means  the  place  of  torments. 

'  No  one  from  the  place  of  torments  can  descry  the  happiness  of  the 
just :  but  God  may  reveal  it. 

"  The  reprobate  are  not  yet  tormented  in  their  bodies  :  but  this  image- 
ry is  employed  to  teach  us  that  the  slightest  alleviation  of  suffering  is 
denied  them. 

'  G.  P.  "  Thy." 

"  Received. 

"  The  best  critics  regard  wSe,  not  oht,  as  the  correct  reading.  The 
Latin  "  hie"  may  be  rendered  adverbially  :  "  here." 


ST.    LUKE.  407 

26.  And  besides  all  this,  between  us  and  you  there  is 
fixed  a  great  gulf  :^  so  that  they  who  would  pass  hence  to 
you,  cannot,  nor  thence  come  hither. 

27.  And  he  said  :  Then,  father,  I  beseech  thee  that  thou 
wouldst  send  him  to  my  father's  house,  for  I  have  five 
brothers, 

28.  That  he  may  testify  to  them,  lest  they  also  come  to 
this  place  of  torments.^ 

29.  And  Abraham  said  to  him :  They  have  Moses-^  and 
the  prophets  :*  let  them  hear  them. 

30.  But  he  said :  No,  father  Abraham  ;^  but  if  one  went 
to  them  from  the  dead,  they  will  do  penance. 

31.  And  he  said  to  him:  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  believe  if  one  rise  again  from 
the  dead.® 


CHAPTER  XVII. 

Of  avoiding  scandal ;  of  the  efficacy  of  faith,  ^c.     The  ten 
lepers.     The  manner  of  the  coming  of  Christ. 

1.  And  He  said  to  His^  disciples :  It  is  impossible^  that 

*  Chasm,  or  gulf.     An  immense  space. 

'  Benevolence  is  not  to  be  supposed  in  lost  souls :  but  this  circumstance 
is  stated  that  we  may  understand  their  suiFerings  to  be  such,  that  if  ca- 
pable of  kind  feelings,  they  would  earnestly  desire  to  warn  their  relations, 
lest  they  should  share  their  calamities. 

'  Moses  does  not  expressly  testify  to  the  joys  and  sufferings  of  futu- 
rity, which  were  already  believed,  before  the  law  was  formally  given.  In- 
timations, however,  of  these  truths  are  found  in  his  writings,  which  are 
here  especially  referred  to  as  presenting  the  law,  and  rule  of  conduct. 

■*  This  term  may  embrace  all  the  sacred  writers. 

^  It  may  not  suffice. 

°  Supernatural  interposition  is  not  to  be  demanded  when  ordinary 
means  are  at  hand.  The  abuse  of  those  means  renders  us  unfit  and 
unworthy  to  receive  higher  influences. 

'  G.  P.  "  the."  The  Vulgate  reading,  as  Campbell  remarks,  "  is 
favored  by  the  Alexandrian,  Cambridge,  and  a  considerable  number  of 
manuscripts,  and  by  the  first  Syriac,  Coptic,  Armenian,  and  Saxon  ver- 
sions. The  2d  Syriac  also  has  the  pronoun,  but  it  is  marked  as  doubt- 
ful with  an  asterisk." 

'  Considering  human  frailty.     Matt.  xviiL  7.     Mark  ix.  41. 


408 


THE    FOUR    GOSPELS. 


scandals  should  not  come  :  but  wo  to  him  through  whom 
they  come  ! 

2.  It  were  better  for  him  that  a  mill-stone  were  hung 
about  his  neck,  and  he  were  cast  into  the  sea,^  than  that 
he  should  scandalize  one  of  these  little  ones. 

3.  Take  heed  to  yourselves.  If  thy  brother  sin  against^ 
thee,  reprove  him :  and  if  he  repent,  forgive  him, 

4.  And  if  he  sin  against  thee  seven  times^  in  a  day, 
and  seven  times  in  a  day  turn  to  thee,  saying :  I  repent : 
forgive  him.* 

5.  And  the  apostles  said  to  the  Lord :  Increase  our 
faith.5 

6.  But  the  Lord  said:  If  ye  have  faith  like  to  a  grain  of 
mustard-seed,  ye  may  say  to  this  mulberry-tree :  Be  thou 
rooted  up,  and  be  transplanted  into  the  sea ;  and  it  will 
obey  you.^ 

7.  But  which  of  you  having  a  servant  ploughing,  or 
feeding  cattle,  will  say  to  him  when  he  is  come  from  the 
field  :  go  immediately,'  sit  down  to  table  : 

8.  And  will  not  say  to  him  :  Make  ready  my  supper,  and 
gird  thyself,  and  wait  on  me  whilst  I  eat  and  drink,  and 
thou  shalt  eat  and  drink  afterwards  ? 

'  This  was  the  punishment  of  sacrilege.  Our  Lord  declares  scandal 
to  be  a  greater  crime, 

^  Lev.  xix,  17.     Eccl.  xix,  13.     Matt,  xviii.  15. 

^  Oftentimes.     A  certain  number  is  put  for  an  uncertain, 

*  Frequent  relapses  indicate  that  the  profession  of  repentance  was 
not  sincere.  Our  Lord  does  not  require  us  to  believe  mere  lip-profes- 
sions ;  but  He  would  have  us  to  pardon  the  penitent,  however  great 
may  have  been  his  frailty. 

^  The  connexion  of  the  various  topics  is  not  manifest.  The  evange- 
list had  principally  in  view  to  record  the  instructions  of  our  Lord  on 
different  occasions, 

^  Matt.  xvii.  19.  This  is  put  by  way  of  example.  It  must  not,  how- 
ever, be  thought  that  miracles  can  be  demanded  at  will,  even  by  the 
most  firm  believer.  If  a  miracle  such  as  that  mentioned  in  the  text 
were  asked  for  an  important  end,  it  might  be  obtained ;  but  it  were 
rashness  to  seek  it  without  urgent  necessity, 

'  P.  "  will  say  unto  him  by  and  by, — go."  Campbell,  Knapp,  Lach- 
mann,  and  Scholz  connect  the  adverb  with  the  verb  go,  as  in  the  Vulgate, 


ST.    LUKE.  409 

9.  Doth  he  thank  that  servant  for  doing  the  things  which 
he  commanded  him  ? 

10.  I  think  not.  So  also,  ye,  when  ye  shall  have  done 
all  these  things  that  have  been  commanded  you,  say :  We 
are  unprofitable  servants  :^  we  have  done  that  which  we 
were  bound  to  do* 

11.  And  it  came  to  pass,  as  He  was  going  to  Jerusalem, 
He  passed  through  the  midst  of  Samaria  and  Galilee.^ 

12.  And  as  He  entered^  into  a  certain  town,  there  met 
Him  ten  lepers,  who  stood  afar  off:* 

13.  And  lifted  up  their  voice,  saying  :  Jesus,  master,  have 
pity  on  us. 

14.  And  when  He  saw  them,  He  said :  Go,  show  your- 
selves to  the  priests.^  And  it  came  to  pass,  as  they  went, 
they  were  made  clean. ^ 

15.  But  one  of  them,  when  he  saw  that  he  was  made 
clean,  went  back  with  a  loud  voice,  glorifying  God. 

16.  And  he  fell  on  his  face  at  His  feet,  giving  thanks: 
and  this  was  a  Samaritan. 

17.  And  Jesus  answering  said :  Were  not  the  ten  made 
clean  ?  and  where  are  the  nine  ? 

18.  There  is  no  one  found''  to  return,  and  give  glory  to 
God,  but  this  stranger.^ 

^  Undeserving  of  thanks,  as  having  done  only  that  to  which  we  were 
strictly  bound.  I  have  retained  the  word  servant,  because  in  this  coun- 
try it  is  used  of  slaves,  as  the  original  term  signifies. 

"^  It  would  appear  that  Galilee  should  have  been  mentioned  first,  as 
Samaria  lies  between  it  and  Jerusalem.  Some  conjecture  that  he 
passed  on  the  borders  of  both  countries,  or  through  some  part  of  them. 

^  As  He  was  about  to  enter.  The  lepers  were  not  allowed  to  be 
within  the  town. 

*  At  the  distance  prescribed,  they  not  being  allowed  to  approach  others. 

*  Conformably  to  the  law.     Lev.  xiv.  2. 

"  Whilst  obeying  the  injunction  they  received  the  cure,  God  accept- 
ing the  will  for  the  full  accomplishment  of  the  act. 

'  The  form  is  interrogative  and  plural  in  the  text :  "  Were  they  not 
found  1 "  &c.     The  Protestant  translation  follows  the  Vulgate. 

"  The  Samaritans  were  formed  from  a  colony  of  Cutheans.  4  Kings 
xvii,  24. 


410 


THE    FOUR    GOSPELS. 


1 9.  And  He  said  to  him  :  Arise ;  go  thy  way,  for  thy 
faith  hath  healed  thee.^ 

20.  And  being  asked  by  the  Pharisees :  when  doth  the 
kingdom  of  God^  come  1  He  answered  them,  and  said : 
The  kingdom  of  God  cometh  not  with  observation  :^ 

21.  Neither  shall  they  say:  Behold  here,  or*  behold 
there  :^  for  lo  !  the  kingdom  of  God  is  within  you.^ 

22.  And  He  said  to  His  disciples  :'  The  days  will  come 
when  ye  shall  desire  to  see  one  day  of  the  Son  of  man  ; 
and  you  shall  not  see  it. 

23.  And  they  shall  say  to  you  f  See  here,  and  see  there. 
Go  ye  not  after,  nor  follow  them. 

24.  For,  as  the  lightning  that  lighteneth  from  under 
heaven,  flasheth  on  the  things  under  heaven,  so  wilP  the 
Son  of  man  be  in  His  day.^** 

25.  But  first  He  must  suffer  many  things,  and  be  rejected 
by  this  generation.^^ 

26.  And  as  it  came  to  pass  in  the  days  of  Noe,^^  so  will 
it  be  also  in  the  days  of  the  Son  of  man. 


'  The  rest  likewise  had  been  cured  in  virtue  of  their  faith  and  obe- 
dience ;  but  their  ingratitude  deserved  that  these  should  pass  unnoticed. 

^  The  reign  of  the  Messiah.  The  Pharisees  affected  not  •  to  know- 
that  He  was  the  Messiah,  which  He  prudently  avoided  publishing. 

^  In  a  manner  to  be  observed — with  pomp  and  display. 

■*  G.  P.  "  or."     Some  versions  favor  each  reading. 

*  As  the  heralds  of  earthly  kings  are  wont  to  summon  to  their  stand- 
ards. 

°  Among  you — in  the  midst  of  you.     The  Messiah  is  already  come. 

'  This  observation,  although  addressed  to  the  disciples,  regarded  all 
who  might  live  at  the  time  of  the  false  pretenders.  They  would  desire 
to  see  the  true  Christ,  as  He  now  manifested  Himself. 

'  Matt.  xxiv.  23.     Mark  xiii.  21. 

"  G.  P.  "  also."  It  is  cancelled  by  Griesbach  and  Schott  on  the  au- 
thority of  many  manuscripts  and  versions. 

"  The  coming  of  Christ  as  an  avenger  was  like  the  lightning  flash. 
His  awful  judgments  on  the  unbelieving  nation  were  unexpected,  and 
were  promptly  executed.  His  second  coming  to  judge  the  world  will  be 
still  more  sudden. 

"  Race,  or  age. 

"  Gen.  vii.  7.     Matt.  xxiv.  37. 


ST.    LUKE.  411 

27.  They  ate  and  drank,  they  married,  and  they  were 
given  in  marriage,  until  the  day  on  which  Noe  entered  into 
the  ark :  and  the  flood  came,  and  destroyed  them  all. 

28.  In  like  manner  as  it  came  to  pass  in  the  days  of  Lot  :^ 
they  ate  and  drank  ;  they  bought  and  sold  ;  they  planted 
and  built. 

29.  And  in  the  day  that  Lot  went  out  of  Sodom,  it 
rained  fire  and  brimstone^  from  heaven,  and  destroyed 
them  all. 

30.  Even  thus  will  it  be  on  the  day  when  the  Son  of 
man  shall  be  revealed.^ 

31.  In  that  hour  he  that  shall  be  on  the  housetop,  and  his 
goods  in  the  house,  let  him  not  go  down  to  take  them 
away :  and  he  that  shall  be  in  the  field,  in  like  manner  let 
him  not  return  back. 

32.  Remember  the  wife  of  Lot.* 

33.  Whosoever  shall  seek  to  save  his  life,  shall  lose  it,^ 
and  whosoever  shall  lose  it,  shall  quicken  it.^ 

34.  I  say  to  you  :  On  that  night^  there  shall  be  two  on 
one  bed  :^  one  shall  be  taken,^  and  the  other  shall  be  let  go.'" 

'  Gen.  xix.  25. 

'  Lightning  combining  with  the  bitumen,  which  abounded  in  those 
regions,  may  be  thus  designated. 

^  Men  pursued  the  ordinary  affairs  and  pleasures  of  life,  until  the 
threatened  calamities  fell  on  Jerusalem.  Even  so  will  they  act  at  the 
end  of  time. 

■*  The  Fathers  generally  think  that  she  was  really  changed  into  a 
pillar  of  mineral  salt ;  the  sulphureous  particles  suddenly  penetrating 
her  flesh,  and  combining  with  it,  so  as  to  petrify  it. 

"  Matt.  X.  39.  Mark  viii.  35.  Supra  ix.  24.  John  xii.  25.  The  at- 
tempt to  provide  for  one's  safety  by  the  abandonment  of  duty  will  prove 
unavailing,  and  be  followed  by  the  loss  of  the  soul. 

'  The  loss  of  life  patiently  endured  for  Christ  will  secure  a  glorious 
immortality. 

'  In  that  calamitous  time — in  the  night  of  that  divine  visitation. 
Matt.  xxiv.  40. 

*  It  was  not  customary  in  the  East  for  two  men  to  lie  together ;  yet 
that  it  was  sometimes  the  case,  may  be  gathered  from  this  passage. 

'  Carried  off  into  captivity,  or  as  a  prisoner. 

'"  Suffered  to  go  free. 


412  THE    FOUR    GOSPELS. 

35.  Two  women  shall  be  grinding  together ;  one  shall 
be  taken,  and  the  other  shall'  be  let  go  :  two  men  shall  be 
in  the  field ;  one  shall  be  taken,  and  the  other  shall  be 
let  go.^ 

36.  They  answering  say  to  Him  :  Where,  Lord  ? 

•  37.  But  He  said  to  them :  Wheresoever  the  body  shall 
be,  there  will  the  eagles  also  be  gathered  together. 


CHAPTER  XVIII. 

We  must  pray  always.      The  Pharisee  and  the  tax-gatherer. 
The  danger  of  riches.     The  blind  man  is  restored  to  sight. 

1.  And  He  spake  also  a  parable^  to  them,  that  they 
ought  always  to  pray,  and  not  to  faint.^ 

2.  Saying :  There  was  in  a  certain  city  a  certain  judge, 
who  feared  not  God,  nor  regarded  man.* 

3.  And  there  was  a  certain  widow  in  that  city,  and  she 
came  to  him,  saying :  Do  me  justice^  of  my  adversary. 

4.  And  he  would  not  for  a  long  time.  But  afterwards 
he  said  within  himself :  Though  I  fear  not  God,  nor  regard 
man, 

5.  Yet  because  this  widow  is  troublesome  to  me,  I  will 
do  her  justice,  lest  continually  coming  she  weary  me. 

6.  And  the  Lord  said :  Hear  ye  what  the  unjust  judge 
saith. 


'  The  last  member  of  this  verse  constitutes  a  distinct  verse  in  the 
Protestant  translation  of  it.  Campbell  says  :  "  The  whole  of  this  verse 
is  wanting  in  many  manuscripts,  some  of  them  of  great  note.  It  is  not 
found  in  some  of  the  early  editions,  nor  in  the  Coptic  and  Ethiopic  ver- 
sions. But  both  the  Syriac  versions,  also  the  Arabic  and  the  Vulgate 
have  it."     In  this  instance  the  Protestant  translators  follow  the  Vulgate. 

^  Comparison.     He  stated  a  case  by  way  of  illustration. 

'  Eccl.  xviii.  22.    1  Thess.  v.  17.     To  tire. 
This  is  a  proverbial  expression  for  consummate  wickedness. 

*  Lit.  avenge. 


ST.    LUKE.  413 

7.  And  will  not  God-  do  justice  to  His  elect,^  who  cry 
to^  Him  day  and  night :  and  will  He  have  patience*  in  their 
regard  ? 

8.  1  say  to  you  that  He  will  quickly  revenge  them.s 
But  yet  the  Son  of  man  when  He  cometh,''  shall  He  find, 
think  you,  faith  on  earth  V 

9.  And  to  some  who  trusted  in  themselves  as  just,  and 
despised  others,  He  spake  also  this  parable  -.^ 

10.  Two  men  went  up^  into  the  temple  to  pray,  the  one 
a  Pharisee,  and  the  other  a  tax-gatherer. 

11.  The  Pharisee  standing  prayed  thus  with  himself  r^'' 
O  God, — I  give  Thee  thanks  that  I  am  not  as  the  rest  of 
men,  extortioners,^^  unjust,^^  adulterers,  as  even  is  this  tax- 
gatherer. 

^  The  just  judge.  ^  His  faithful  servants. 

'  For  deliverance.  Although  the  just  do  not  desire  vengeance,  their 
sufferings  seem  to  cry  for  it.     Apoc.  vi.  10. 

*  Will  He  tarry — will  He  delay  to  execute  justice  1  Eccl.  xxxv.  22. 
"  The  Lord  will  not  be  slack — and  the  Almighty  will  not  have  patience 
with  them."  Campbell  observes:  "Tome  it  appears  very  probable, 
considering  the  affinity  of  the  subject,  that  the  evangelist  had  in  the  ex- 
pression he  employed,  an  allusion  to  the  words  of  the  Jewish  sage."  As 
it  is  our  Lord,  whose  words  are  recorded  by  the  evangelist,  this  implies 
the  recognition  of  the  divine  inspiration  of  Ecclesiasticus.  In  fact  the 
contrast  between  the  earthly  judge  and  the  Judge  of  all  men,  is  drawn  by 
this  author,  and  seems  to  have  afforded  the  occasion  of  the  remarks  of 
our  Lord.  "  The  Lord  is  judge,  and  there  is  not  with  Him  respect  of 
person.  .  .  He  will  not  despise  the  prayers  of  the  fatherless,  nor  the  widow, 
when  she  poureth  out  her  complaint."    v.  15.  17. 

*  This  seems  to  regard  the  calamities  which  were  soon  to  overtake 
the  Jews. 

"  This  may  mean  when  He  comes  to  execute  vengeance  by  the  de- 
struction of  Jerusalem.  It  may  also  be  referred  to  His  coming,  as  judge, 
at  the  end  of  time. 

'  Even  the  punishments  which  fell  on  the  Jews,  did  not  make  them 
sensible  of  the  divinity  of  Christ.  At  his  last  coming,  faith  will  have 
failed  in  many,  and  the  number  of  His  devoted  adherents  will  be  com- 
paratively small. 

*  Comparison,  or  illustration. 

^  The  temple  was  on  an  eminence. 
'"  In  his  own  mind. 
''  By  violence. 
"  By  fraud. 


414  THE  FOUR  GOSPELS. 

12.  I  fast  twice  in  a  week:'  I  give  tithes  of  all  that  I 
possess.^ 

13.  And  the  tax-gatherer,  standing  afar  off,^  would  not 
so  much  as  lift  his  eyes  towards  heaven  ;*  but  struck  his 
breast,^  saying  :  O  God,  be  merciful  to  me  a  sinner. 

14.  I  say  to  you,  this  man  went  down  to  his  house  justified^ 
rather  than  the  other :  because  every  one  that  exalteth 
himself  shall  be  humbled,  and  he  that  humbleth  himself 
shall  be  exalted.'' 

15.  And  they  also  brought  infants^  to  Him,  that  He  might 
touch  them  :  but  when  the  disciples  saw  it,  they  rebuked 
them. 

16.  But  Jesus,  calling  them  together,  said :  Suffer  chil- 
dren to  come  to  Me,  and  forbid  them  not,  for  of  such  is 
the  kingdom  of  God. 

17.  Verily  I  say  to  you  :  Whosoever  will  not  receive  the 
kingdom  of  God  as  a  child,  will  not  enter  into  it. 

18.  And  a  certain  ruler  asked  Him,^  saying  :  Good  Mas- 
ter, w^hat  must  I  do  to  possess  everlasting  life  1 

19.  And  Jesus  said  to  him:  Why  dost  thou  call  Me 
good  P°  None  is  good  but  God  alone. 

20.  Thou  knowest  the  commandments:"     '  Thou  shalt 


'  From  private  devotion,  besides  observing  the  public  fasts. 

^  The  Pharisees  paid  tithes  of  the  most  trivial  things,  through  scru- 
pulous attention  to  the  requisitions  of  the  law. 

'  The  tax-gatherer  may  have  prayed  in  the  outer  court,  especially  if  he 
were  a  proselyte  from  heathenism. 

"  Lofty  eyes  denote  pride  :  downcast  eyes  betoken  humility  and  com- 
punction. 

*  This  is  a  natural  sign  of  sorrow. 

'  Rendered  just,  acquitted  of  his  sins. 

'  God  rejects  the  proud  man,  and  raises  the  humble  penitent  from  his 
degraded  state     Matt,  xxiii.  12.     Supra  xiv.  11. 
"  Matt.  xix.  13.     Mark.  x.  13. 

*  Matt.  xix.  16. 

"  Our  Lord  would  teach  the  ruler,  that  as  he  did  not  recognise  His 
divinity,  he  should  not  address  Him  as  good  in  the  sense  in  which  God 
alone  is  good. 

"  To  perfection. 


ST.    LUKE.  415 

not  kill :'  '  Thou  shalt  not  commit  adultery  :'  '  Thou  shalt 
not  steal :'  *  Thou  shalt  not  bear  false  witness  :'  '  Honor 
thy  father  and^  mother.' 

21.  But  he  said :  All  these  things  have  I  kept  from  my 
youth. 

22.  And  when  Jesus  had  heard  it,  He  said  to  him  :  Yet 
one  thing  is  wanting  to  thee  •?  sell  all  whatsoever  thou 
hast,  and  give^  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven  :  and  come  follow  Me. 

23.  Having  heard  these  things,  he  became  sorrowful ; 
for  he  was  very  rich. 

24.  And  Jesus  seeing  him  become  sorrowful,  said  :  With 
what  difficulty  will  they  that  have  riches*  enter  into  the 
kingdom  of  God ! 

25.  For  it  is  easier  for  a  camel  to  pass  through^  the  eye 
of  a  needle,  than  for  a  rich  man  to  enter  into  the  kingdom 
of  God. 

26.  And  those  who  heard,  said :  Who  then  can  be 
saved  ? 

27.  He  said  to  them :  The  things  that  are  impossible 
with  men,  are  possible  with  God. 

28.  Then  Peter  said:  Behold,  we  have  left  all  things, 
and  followed  Thee. 

29.  And  He  said  to  them  :  Verily  I  say  to  you,  there  is 
no  man  that  hath  left  house,  or  parents,  or  brothers,  or 
wife,  or  children,  for  the  sake  of  the  kingdom  of  God, 


'  Ic.  P.  "  thy."  The  pronoun  is  here  wanting  in  seven  uncial  manu- 
scripts and  in  the  versions  generally. 

''■  Exod.  XX.  13. 

^  G.  P.  "  distribute."  The  Vulgate  reading  is  conformable  to  the 
Alexandrian  and  Cambridge  manuscripts,  and  to  two  others. 

*  That  love  riches— that  are  attached  to  them. 

^  Campbell  says  :  "  I  have  here,  with  the  English  translators,  preferred 
the  reading  of  the  Vulgate  to  that  of  the  common  Greek.  The  Alexan- 
drian, Cambridge,  and  a  few  others,  read  bn'K'^iZv.  Agreeable  to  this  is 
the  version,  not  only  of  the  Vulgate,  but  of  the  Gothic,  Saxon,  second 
Syrian  and  Ethiopian." 


416  THE   FOUR    GOSPELS. 

30.  Who  shall  not  receive  much  more  in  the  present 
time,  and  in  the  world  to  come,  life  everlasting. 

31.  Then  Jesus  took  to  him  the  twelve,^  and  said  to 
them:  Behold,  we  go  up  to  Jerusalem, and  all  things  will 
be  accomplished  which  were  written  by  the  prophets  con- 
cerning the  Son  of  man.^ 

32.  For  He  will  be  delivered  to  the  gentiles,  and  will 
be  mocked,  and  scourged,  and  spit  upon. 

33.  And  after  they  have  scourged  Him,  they  will  put 
Him  to  death,  and  the  third  day  He  will  rise  again. 

34.  And  they  understood  none  of  these  things,  and  this 
word  was  hid  from  them,  and  they  understood  not  the 
things  that  were  said.^ 

35.  Now  it  came  to  pass,  when  He  drew  near  to  Jericho,* 
that  a  certain  blind  man   sate  by   the  way-side,  begging. 

36.  And  when  he  heard  the  multitude  passing  by,  he 
asked  what  this  meant. 

37.  And  they  told  him  that  Jesus  of  Nazareth  was  passing 

by. 

38.  And  he  cried  out,  saying :  Jesus,  Son  of  David,  have 
pity  on  me. 

39.  And  they  that  went  before,  rebuked  him  that  he 
should  hold  his  peace.  But  he  cried  out  much  more  :  Son 
of  David,  have  mercy  on  me. 


*  Matt.  XX.  17.    Mark.  x.  32. 

^  G.  •r'91 1)19  "  to  the  Son."  The  Protestant  version  follows  the  Vulo^*te. 
The  Cambridge  and  two  other  manuscripts,  which  Campbell  call."  *^i  n<^ 
account,  are  conformable  to  the  Vulgate,  as  also  the  Syriac  a-'d  some 
early  editions.  "  The  common  Greek  has  been  deserted  by  most  modern 
interpreters."    Campbell. 

'  This  is  a  pleonasm,  to  express  fully  that  the  apostles  could  not  con- 
ceive how  these  things  could  happen  to  Christ  consistently  with  the 
prophecies  which  foretold  his  glory. 

^  Matthew  XX.  29,  and  Mark  x.  46,  state,  that  this  miracle  took  place 
as  He  went  out  of  Jericho.  It  is  hard  for  us  in  our  ignorance  of  the 
locality  to  reconcile  these  statements.  It  may  be  that  Jericho  is,  in  one 
place,  taken  for  the  whole  district,  and  in  the  other  place,  for  the  town. 


ST.    LUKE.  417 

40.  And  Jesus  standing,  commanded  him  to  be  brought 
to  Him.     And  when  he  was  come  near,  He  asked  him, 

41.  Saying  :  What  wilt  thou  that  I  do  to  thee  ?  But  he 
said  ;  Lord,  that  I  may  see. 

42.  And  Jesus  said  to  him  :  Receive  thy  sight :  thy  faith 
hath  made  thee  whole. 

43.  And  immediately  he  saw,  and  followed  Him,  glorify- 
ing God.  And  all  the  people,  when  they  saw  it,  gave 
praise  to  God. 


CHAPTER  XIX. 

Zacchceus  entertains   Christ.     The  parable  of  the  pounds. 
Christ  rides  upon  an  ass,  and  enters  into  Jerusalem. 

1.  And  entering  in,  He  walked  through  Jericho. 

2.  And  behoW,  there  was  a  man  named  Zacchaeus  :  who 
was  chief  of  the  tax-gatherers,^  and  he  was  rich. 

3.  And  lie  sought  to  see  Jesus,-  who  He  was,3  and  he 
could  not  on  account  of  the  crowd,  because  he  was  low  of 
stature. 

4.  And  running  before,^  he  climbed  up  into  a  sycamore 
tree,*  that  he  might  see  Him  :  for  He  was  to  pass  that 
way. 

5.  And  when  Jesus  was  come  to  the  place,  looking  up, 
He  saw  him,  and  said  to  him  :  ZacchaBUs,^  make  haste  and 
come  down  :  for  this  day  I  must  abide  in  thy  house.^ 

'  He  appears  to  have  presided  over  the  tax-gatherers  in  the  place. 

^  He  sought  to  see  what  manner  of  person  Jesus  was.  This  mode  ol 
expression  is  common  to  the  Hebrew  and  Greek  languages. 

'  That  is,  hastening  before  them. 

*  The  climbing  of  trees  for  the  purpose  of  viewing  objects  was  not 
unusual,  as  appears  from  a  proverbial  expression  found  in  Libanius,  and 
quoted  by  Bloomfield. 

'  Addressing  him  by  name,  as  one  who  personally  knew  him,  and  his 
disposition  of  heart. 

'  Our  Lord,  contrary  to  His  custom,  offers  Himself  as  a  guest. 
27 


418  THE    FOUR    GOSPELS. 

6.  And  he  made  haste,  and  came  down,  and  received 
Him  with  joy. 

7.  And  when  all  saw  it,  they  murmured,  saying,  that 
He  was  gone  to  be  a  guest  with  a  man  that  was  a 
sinner.^ 

8.  But  Zacchaeus  standing,^  said  to  the  Lord :  Behold. 
Lord,  I  give  to  the  poor  the  half  of  my  goods  ;^  and 
if  I  have  wronged  any  man  of  any  thing,*  I  restore  four- 
fold.^ 

9.  Jesus  said  to  him :  This  day  is  salvation  come  to  this 
house  :  because  he  also  is  a  son  of  Abraham.^ 

10.  For  the  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost.'' 

11.  As  they  were  hearing  these  things,®  He  added  and 
spake  a  parable,^  because  He  was  nigh  to  Jerusalem,  and 
because  they  thought  that  the  kingdom  of  God  would  be 
manifested  immediately.^*^ 

12.  He  said  therefore :  A  certain  nobleman  went  into 
a  far  country  to  receive  for  himself  a  kingdom,  and  to 
return." 


>  The  office  of  tax-gatherer  was  in  bad  repute,  and  the  conduct  of 
Zaccheus  had  not  been  faultless. 

^  This  position  denotes  respect  and  earnestness. 

^  From  charity  inspired  by  compunction. 

*  The   Greek    verb    refers    to   wrongs  by  false  informations  lodged 
against  any  one. 

^  The  law  inflicted  a  quadruple  penalty  for  certain  injuries.    Zaccheus 
treats  himself  with  the  utmost  rigor. 

®  The  latter  part  of  this  observation  seems  to  have  been  addressed  to 
the  by-standers. 

'  Matt,  xviii.  11. 

°  Whilst  they  were  listening  with  attention. 

"  In  addition  to  what  He  had  said,  he  proposed  this  narrative  of  a 
case,  or  fact. 

"  In  order  to  correct  this  view,  and  prepare  them  for  delay. 

"  Matt.  XXV.  14.  Archelaus,  son  of  Herod  the  great,  on  his  father's 
death,  went  to  Rome  to  solicit  the  sovereignty  from  Augustus ;  Judea 
being  then  in  a  state  of  dependence  on  the  empire.  This  fact  may  be 
alluded  to  in  this  feature  of  the  parable. 


ST.    LUKE.  ^19 

13.  And  calling  ten  of  his  servants,^  he  gave  them  ten 
pieces  of  gold,^  and  said  to  them :  Trade  till  I  come.^ 

14.  Bat  his  citizens  hated  him  :  and  sent  an  embassage 
after  him,  saying  :  We  will  not  have  t2us  man  to  reign 
over  us.* 

15.  And  it  came  to  pass  that  he  returned,  having  re- 
ceived the  kingdom  :  and  he  commanded  his  servants  to 
whom  he  had  given  the  money,  to  be  called,  that  he  might 
know  how  much  every  man  had  gained  by  trading. 

16.  And  the  lirst  came,  saying:  Lord,  thy  piece  hath 
gained  ten  pieces. 

17.  And  he  said  to  him:  Well  done,  good  servant,  be- 
cause thou  hast  been  faithful  in  a  small  matter,  thou  shalt 
have  power  over  ten  cities. 

18.  And  the  second  came,  saying  :  Lord,  thy  piece  hath 
gained  five  pieces. 

19.  And  he  said  to  him  :  Be  thou  also  over  five  cities.^ 

20.  And  another  came,  saying :  Lord,  behold,  here  is  thy 
piece,  which  I  have  kept  laid  up  in  a  napkin : 

21.  For  I  feared  thee,  because  thou  art  an  austere  man : 
thou  takest  up  what  thou  didst  not  put  down,  and  thou 
reapest  what  thou  didst  not  sow. 

22.  ^  He  saith  to  him  :  Out  of  thy  own  mouth  I  judge 
thee,  thou  wicked  servant.  Thou  knewest  that  I  am  an 
austere  man,  taking  up  what  I  have  not  put  down,  and 
reaping  what  I  have  not  sown: 

'  It  does  not  appear  that  he  had  no  other  servants. 
■  The  value    of  the   mna,    or  gold  piece,  vi^as    about    thirty-seven 
dollars. 

'  This  may  be  an  hypothesis,  or  a  fact- 

*  A  deputation  of  fifty  Jews  proceeded  to  Rome  to  oppose  the  claims 
of  Archelaus. 

*  We  do  not  know^  that  this  is  the  statement  of  a  fact,  or  only  intro- 
duced as  an  illustration  of  the  divine  dealings  with  men.  God  bestows 
greater  gifts  on  those  who  make  a  good  use  of  lesser  favors. 

®  G.  P.  "And."  The  conjunction  is  wanting  in  three  uncial  manu- 
scripts, and  several  versions-  Schott  suspects  it  to  be  an  inter- 
polation, t 


426 


THE    FOUR    GOSPELS. 


23.  And  why  then  didst  thou  not  give  my  money  into 
the  bank,  that  at  my  coming  I  might  have  exacted  it  with 
usury  ? 

24.  And  he  said  to  them  that  stood  by :  Take  the  piece 
away  from  him,  and  give  it  to  him  that  hath  the  ten 
pieces. 

25.  And  they  said  to  him  :  Lord,  he  hath  ten  pieces. 

26.  But-  I  say  to  you,  that  to  e.very  one  that  hath  shall 
be  given,  and  he  shall  abound  t^  and  from  him  that  hath 
not,  even  that  which  he  hath  shall  be  taken  from  him. 

27.  But  as  for  those  my  enemies,  who  would  not 
have  me  reign  over  them,  bring  them  hither,  and  kill 
them  before  me.^ 

28.  And  having  said  these  things,  He  went  before,*  going 
up  to  Jerusalem. 

29.  And  it  came  to  pass  when  He  was  come  nigh  to 
Bethphage^  and  Bethania,  unto  the  mount  called  Olivet, 
He  sent  two  of  His  disciples, 

30.  Saying  :  Go  into  the  town  which  is  over  against 
you  ;  at  your  entering  into  which,  ye  will  find  the.  colt  of 
an  ass  tied,  on  which  no  man  ever  sate :  loose  him,  and 
bring  him  hither. 

31.  And  if  any  man  ask  you:  Why  do  ye  loose  him? 
ye  shall  say  thus  to  him :  Because  the  Lord  hath  need  of 
his  service. 


'  G.  P.  "  For."     This  is  judged  by  Schott  to  be  the  correct  reading. 

"  These  words  are  found  in  five  manuscripts,  which  Campbell  pro- 
nounces of  no  name  whatever.  ;  but  they  are  not  in  any  version. 

'  'I'his  may  have  been  done  by  Archelaus,  although  it  be  not  recorded. 
In  order  to  make  His  hearers  sensible  that  His  kingdom  would  not  be 
soon  manifested,  Christ  insinuated  that  He  was  now  distributing  gifts,  of 
which  an  account  should  afterwards  be  rendered  ;  and  at  the  same  time 
He  warned  them,  that  those  who  resisted  His  authority  would  in  the 
end  be  severely  punished,  after  He  had  received  the  kingdom,  of  which 
He  would  soon  go  to  take  possession. 

*  Our  Lord  went  forward  on  His  way. 

'  Matt.  xxi.  1.    Mark  xi.  1. 


ST.    LUKE.  421 

32.  And  they  that  were  sent  went  their  way,  and  found 
the  colt  standing,^  as  He  had  said  to  them. 

33.  And  as  they  were  loosing  the  colt,  the  owners  there- 
of ^  said  to  them  :  Why  loose  ye  the  colt  ? 

34.  But  they  said :  Because  the  Lord  hath  need  of  him, 

35.  And  they  brought  him  to  Jesus.^  And  casting  their 
garments  on  the  colt,  they  set  Jesus  thereon. 

36.  And  as  He  went,  they  spread  their  cloaks  underneath 
in  the  way. 

37.  And  when  He  was  now  coming  near  the  descent  of 
mount  Olivet,  the  whole  multitude  of  the  disciples  began 
with  joy  to  praise  God,  with  a  loud  voice,  for  all  the  mighty 
works  they  had  seen, 

38.  Saying :  Blessed  the  king  who  cometh  in  the  name 
of  the  Lord,  peace  in  heaven,  and  glory  on  high. 

39.  And  some  of  the  Pharisees,  from  among  the  multi- 
tude, said  to  Him  :  Master,  rebuke  Thy  disciples. 

40.  And  He  said*  to  them  :  I  say  to  you,  that  if  they 
should  hold  their  peace,  the  stones  will  cry  out. 

41.  And  when  He  drew  near,  seeing  the  city,  He  wept 
over  it,  saying  : 

42.  If  thou  also  hadst  known,  and  that  in  this  thy  day, 
the  things  that  are  for  thy  peace  :  but  now  they  are  hidden 
from  thy  eyes. 

43.  For  the  days  will  come  upon  thee,  and  thy  enemies 
will  cast  a  trench^  round  about  thee,  and  compass  thee 
round,  and  straiten  thee  on  every  side  : 

44.  And  beat  thee  to  the  ground,  and  thy  children  who 


'  "  The  colt  standing."  These  words  are  wanting  in  the  common 
Greek,  but  are  found  in  a  few  manuscripts,  which  Campbell  designates 
of  HO  note.  "  The  second  Syriac,  the  Saxon  and  the  Armenian  versions 
are  also  conformable  to  the  Vulgate." 

^  The  owner,  and  his  sons,  or  attendants — the  members  of  the  family 
who  were  standing  by.     Mark  xi.  5. 

'  John  xii.  14. 

*  G.  P.  "And  He  answered  and  said  unto  them." 

*  A  rampart,  according  to  Campbell. 


422  THE    FOUR    GOSPELS. 

are  in  thee  :  and  they  will  not  leave  in  thee  a  stone  upon 
a  stone  :^  because  thou  hast  not  known  the  time  of  thy 
visitation.^ 

45.  And  entering  into  the  temple,^  He  began  to  cast  out 
them  that  sold  therein,  and  them  that  bought, 

46.  Saying  to  them :  It  is  written  :  My  house  is  the 
house  of  prayer,*    but  ye  have  made  it  a  den  of  thieves. 

47.  And  He  was  teaching  daily  in  the  temple.  And  the 
chief  priests,  and  the  scribes,  and  the  rulers  of  the  people, 
sought  to  destroy  Him. 

48.  And  they  found  not  what  to  do  to  Him  :  for  all  the 
people  heard  him  attentively.^ 


CHAPTER  XX. 

The  parable   of  the   husbandmen.       Of  paying   tribute   to 
Cesar  ;   and  of  the  resurrection  of  the  dead. 

1.  And  it  came  to  pass,  that  on  one  of  the^  days,  as  He 
was  teaching  the  people  in  the  temple,  and  preaching  the 
gospel,''  the  chief  priests  and  the  scribes  with  the  ancients 
met  together, 

2.  And  spake  to  Him,  saying :  Tell  us  by  what  au- 
thority Thou  dost  these  things  ?  or,  who  it  is  that  gave 
Thee  this  authority  ? 


*  This  need  not  be  literally  taken,  although  it  appears  to  have  been 
fulfilled  to  the  letter.  It  is  a  strong  expression  of  utter  destruction. 
Matt.  xxii.  2.     Mark  xiii.  2.     Infra  xxi,  6. 

*  The  merciful  visit  of  Christ. 
'  Matt.  xxi.  12.     Mark  xi.  15. 

*  Isai.  Ivi.  7.     Jer.  vii,  11. 

'  Literally  :  "  hung,"  as  it  were,  on  His  lips. 

*  G.  P.  "Those."  Griesbach  and  Schott  approve  of  the  Vulgate 
reading,  which  is  conformable  to  five  uncial  manuscripts,  and  to  many 
versions. 

''  Matt.  xxi.  23.  Mark  xi.  27.  Evangelizing — announcing  the  good 
tidings  of  salvation. 


ST.    LUKE.  423 

3.  And  Jesus  answering  said  to  them :  1  will  also  ask 
you  one^  tiling.^     Answer  Me  : 

4.  The  baptism  of  John,  was  it  from  heaven,  or  of  men  ? 
b.  But  they  thought  within  themselves,  saying :  If  we 

say,  from  heaven.  He  will  say :  Why  then  did  ye  not  be- 
lieve him  ? 

6.  But  if  we  say,  of  men :  the  whole  people  will  stone 
us  :^  for  they  are  persuaded  that  John  was  a  prophet. 

7.  And  they  answered,  that  they  knew  not  whence 
it  was. 

8.  And  Jesus  said  to  them  :  Neither  do  I  tell  you  by 
what  authority  I  do  these  things. 

9.  And  He  began  to  speak  to  the  people  this  parable ; 
A*  man  planted  a  vineyard,^  and  let  it  out  to  husbandmen: 
and  he  was  abroad  for  a  long  time. 

10.  And  at  the  season^  he  sent  a  servant  to  the  husband- 
men, that  they  might  give  him  of  the  fruit  of  the  vineyard : 
who  beating  him,'  sent  him  away  empty .^ 

11.  And  again  he  sent  another  servant:  but  they  beat 
him  also,  and  treating  him  shamefully,^  sent  him  away 
empty. 

12.  And  again  he  sent  a  third:  and  they  wounded  him 
also,  and  cast  hira  out. 

13.  Then  the  lord  of  the  vineyard  said :  What  shall  I 
do  ?  I  will  send  my  beloved  son :  it  may  be,'^  when  they  see 
him,  they  will  respect  him. 

'  "  One  "  is  thought  by  Griesbach  to  have  been  added  to  the  text. 

*  "  Word  "  discourse. 

'  This  death  was  sometimes  inflicted  by  the  people  through  zeal  for 
the  law,  without  any  regular  process.     It  was  called  judicium  zeli. 

*  G.  P.  "  certain."  Griesbach  and  Schott  cancel  this  word,  on  the 
authority  of  ten  uncial  manuscripts  and  many  versions. 

'  Isai.  V.  1.     Jer.  ii.  21.     Matt.  xxi.  33.     Mark  xii,  1. 

°  At  the  time  of  vintage. 

''  Stripping  and  whipping  him. 

*  Without  any  of  the  produce. 

^  This  refers  to  brutal  outrages. 

"'  This  conjectural  mode  of  speaking  suits  a  parable.  Some,  however, 
think  it  equivaleot  to  assuredly. 


424  THE  FOUR  GOSPELS. 

14.  But  when  the  husbandmen  saw  him,  they  thought 
within  themselves,  saying :  This  is  the  heir,^  let  us  kill 
him,  that  the  inheritance  may  be  ours. 

15.  So  casting  him  out  of  the  vineyard,  they  killed 
him.  What,  therefore,  will  the  lord  of  the  vineyard  do 
to  them  ? 

16.  He  will  come,  and  destroy  these  husbandmen, 
and  give  the  vineyard  to  others.  But  they  having  heard 
it,  said  to  him  :  God  forbid.^ 

17.  But  he,  looking  on  them,  said  :  What  is  this  then 
that  is  written  :  "  The  stone^  which  the  builders  rejected, 
the  same  is  become  the  head  of  the  corner  ?  " 

18.  Whosoever  shall  fall  upon  that  stone  shall  be 
bruised :  and  upon  whomsoever  it  shall  fall,  it  will  crush 
him  to  atoms. 

19.  And  the  chief  priests  and  the  scribes  sought  to  lay 
hands  on  Him  the  same  hour :  and  they  feared  the 
people ;  for  they  knew  that  He  had  spoken  this  parable 
to*  them. 

20.  And  being  upon  the  watch,*  they  sent  spies,  to> 
feign  themselves  just,  that  they  might  take  hold  of  Him  in 
His  sp>eech,*  that  they  might  deliver  Him  up  to  the  author- 
ity and  power  of  the  governor. 

21.  And  they  asked  Him,  saying  :  Master,  we  know  that 
Thou  speakest  and  teachest  rightly  ;  and  Thou  hast  no 
respect  of  persons,  but  teachest  the  way  of  God  in  truth. 


'  G.  P.  "  Come."  This  is  cancelled  by  Lachmann  and  Schott.  It 
is  not  found  in  the  Alexandrian,  Vatican  or  three  other  uncial  manu- 
scripts, or  in  the  Armenian  and  Gothic  versions. 

^  They  felt  that  the  parable  suited  them,  and  therefore  they  depre- 
cated the  vengeance  with  which  they  were  threatened. 

'  Ps.  cxvii.  22.  Isai.  xxviii.  16.  Matt.  xxi.  42.  Acts  iv.  11.  Rom. 
ix.  33.     1  Pet.  ii.  7. 

*  Of  them. 

*  Matt.  xxii.  15.     Mark  xii.  13. 

*  G.  P.  "  Take  hold  of  His  words."  Griesbach  and  Schott  read  in 
the  singular  number,  as  in  the  Vulgate. 


ST.    LUKE.  425 

22.  Is  it  lawful  for  us  to  pay  taxes  to  Cesar,  or  not  ? 

23.  But  He,  considering  their  guile,  said  to  them :  Why 
do  ye  tempt  Me  1 

24.  Show  Me  a  denarius.  Whose  image  and  inscription 
doth  it  bear?     They  answering  said  to  Him  :  Cesar's. 

25.  And  He  said  to  them :'  Render,  therefore,  to  Cesar 
the  things  that  are  Cesar's ;  and  to  God  the  things  that 
are  God's. 

26.  And  they  could  not  blame^  His  word  before  the 
people  ;  and  wondering  at  His  answer,  they  held  their 
peace. 

27.  And  there  came  to  Him  some  of  the  Sadducees,  who 
deny  that  there  is  any  resurrection,  and  they  asked  Him, 

28.  Saying  :  Master,  Moses  wrote  unto  us  :^  If  any  man's 
brother  die,  having  a  wife,  and  he  leave  no  children,  that 
his  brother  should  take  her  to  wife,  and  raise  up  issue  to 
his  brother.     • 

29.  There  were,  therefore,  seven  brothers  :  and  the  first 
took  a  wife,  and  died  without  children. 

30.  And  the  next  took  her  to  wife,  and  he  also  died 
childless. 

31.  And  the  third  took  her:  and  in  like  manner  all  the 
seven,  and  they  left  no  children,  and  died. 

32.  Last  of  all  the  woman  died  also. 

33.  In  the  resurrection  then,  whose  wife  will  she  be,  for 
the  seven  had  her  for  wife  ? 

34.  And  Jesus*  said  to  them :  The  children  of  this  world* 
marry,  and  are  given  in  marriage. 

35.  But  they  who  shall  be  accounted  worthy  of  that 

'  Rom.  xiii.  7. 

^  It  is  the  same  verb  in  Greek  which  is  rendered  above  :  take  hold  of. 

'  Deut.  XXV.  5. 

*  G.  P.  "  ansvi^ering."  This  is  not  found  in  the  Vatican  or  Cambridge 
manuscripts,  nor  in  the  Peschito,  Persian  or  Memphitic  versions.  It  is 
marked  by  Schott  as  suspected. 

*  Tov  aiuii/oj  tovtov.  "  Of  the  present  state."  A  Catholic :  Men  in 
their  present  condition. 


426  THE    FOUR   GOSPELS. 

world,^  and  of  the  resurrection  from  the  dead,^  shall  neither 
be  given  in  marriage,  nor  shall  they  take  wives. 

36.  Neither  can  they  die  any  more  :  for  they  are  equal 
to  the  angels,^  and  are  the  children  of  God,  being  the 
children  of  the  resurrection. 

37.  Now  that  the  dead  do  rise  again,  Moses  also 
showed,  at  the  bush,  when  he  called  the  Lord,*  "the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob." 

38.  For  He  is  not  the  God  of  the  dead,  but  of  the  living : 
for  all  live  to  Him. 

39.  And  some  of  the  scribes  answering,  said  to  Him: 
Master,  Thou  hast  spoken  well. 

40.  And  after  that  they  durst  not  ask  Him  any  more 
questions. 

41.  But  He  said  to  them:  How  say  they  that  Christ  is 
the  Son  of  David  ? 

42.  And  David  himself  saith  in  the  book  of  psalms : 
"  The  Lord  said  to  my  Lord :  Sit  Thou  on  my  right  hand, 

43.  Till  I  make  Thy  enemies  Thy  footstool."^ 

44.  David  then  calleth  Him  Lord:  and  how  is  He 
his  son? 

45.  But  in  the  hearing  of  all  the  people,  He  said  to  His 
disciples : 

46.  Beware  of  the  scribes,^  who  delight  to  walk  about 
in  long  robes,  and  love  salutations  in  the  market-place, 
and  the  first  seats  in  the  synagogues,  and  the  chief  places 
at  feasts : 

47.  Who  devour  the  houses  of  widows,  feigning  long 
prayer.     These  shall  receive  greater  damnation. 

'  Of  that  state  of  being. 

'  The  glorious  resurrection  is  understood.  The  wicked  rise  to 
punishment. 

In  respect  to  continence. 
'  Exod.  iii.  6. 

"  Ps.  cix.  1.    Matt.  XX.  44.     Mark  xii.  36. 
•  Matt,  xxiii.  6.     Mark  xii.  38.     Supra  xi.  43.  ' 


ST.    LUKE.  427 

CHAPTER  XXI. 

The  ividow's  mites.     The  signs  that  precede  the  destruction 
of  Jerusalem,  and  the  end  of  the  world. 

1.  And  looking  on,  He  saw  rich  men  cast  their  gifts  into 
the  treasury.^ 

2.  And  He  saw  also  a  certain  poor  widow  casting  in 
two  brass  mites. 

3.  And  He  said :  Verily  I  say  to  you,  that  this  poor  wi- 
dow hath  cast  in  more  than  all.^ 

4.  For  all  these  of  their  abundance  have  cast  into  the 
offerings  of  God :  but  she  of  her  want  hath  cast  in  all 
the  living'^  that  she  had. 

5.  And  some  saying  of  the  temple,  that  it  was  adorned 
with  goodly  stones  and  gifts,  He  said  : 

6.  *These  things  which  ye  see,  the  days  will  come,  in 
which  there  will  not  be  left  a  stone  upon  a  stone,  that  will 
not  be  thrown  down. 

7.  But  they  asked  Him,  saying:  Master,  when  will 
these  things  be,  and  what  will  be  the  sign  when  they  shall 
begin  to  come  to  pass  ? 

8.  But  He  said :  Take  heed  that  ye  be  not  deceived :  for 
many  will  come  in  My  name,  saying :  "  I  am  He  :  and  the 
time  is  at  hand : "  go  ye  not,  therefore,  after  them. 

9.  And  when  ye  shall  hear  of  wars  and  seditions,  be  not 
terrified :  these  things  must  first  come  to  pass,  but  the  end 
is  not  presently. 

10.  Then  He  said  to  them  :  Nation  will  rise  against  na- 
tion, and  kingdom  against  kingdom. 

11.  And  there    will    be  great   earthquakes   in   divers 

'  Mark  xii.  41. 
'  The  others. 

*  The  means  of  living. 

*  Matt.  xxiv.  2.  Mark  xiii.  2.  Supra  xix.  44.  Of  them  not  a  stone 
would  remain.     The  sentence  is  elliptical. 


428  THE    FOUR    GOSPELS. 

places,  and  pestilences,  and  famines,  and  frightful  sights 
from  heaven,  and  great  prodigies. 

12.  But  before  all  these  things,  they  will  lay  their  hands 
upon  you,  and  persecute  you,  delivering  you  up  to  syna- 
gogues,^ and  prisons,  dragging  you  before  kings  and  gover- 
nors, for  My  name's  sake. 

13.  And  it  shall  happen  to  you  for  a  testimony.^ 

14.  Lay  it  up,  therefore,  in  your  hearts,  not  to  meditate 
before^  how  you  may  answer.* 

15.  For  I  will  give  you  a  mouth^  and  wisdom,^  which  all 
your  adversaries  v^ill  not  be  able  to  resist  and  gainsay.' 

16.  And  you  will  be  delivered  up  by  your  parents  and 
brothers,  and  kinsmen,  and  friends :  and  some  of  you  they 
will  put  to  death  : 

17.  And  you  will  be  hated  by  all  men  for  My  name's 
sake  : 

18.  But  a  hair  of  your  head  shall  not  perish.^ 

19.  In  your  patience  ye  shall  possess  your  souls.^ 

20.  And  when  ye  shall  see  Jerusalem  compassed  about 
with  an  army,  then  know  that  the  desolation  thereof  is  at 
hand.i" 

'  For  trial.  Although  the  synagogues  possessed  no  civil  power, 
they  often  took  on  themselves  to  try  persons  charged  with  offences 
against  religion,  and  sometimes  inflicted  stripes  on  them.     Acts  v.  40. 

^  That  you  may  bear  testimony  to  Me. 

^  This  precludes  anxious  preparation,  but  not  due  diligence. 

■*  Apologize,  defend  yourselves. 

^  Utterance,  facility  of  speech. 

*  I  will  give  wisdom  that  you  may  speak. 

''  G.  P.  "  gainsay,  nor  resist."  The  order  of  the  words  in  the  man- 
uscripts is  various.     Schott  suspects  gainsay  to  be  an  interpolation. 

*  No  sacrifice  or  loss  shall  pass  unrewarded.  Some  explain  it  of  the 
escape  of  the  Christians  from  the  calamities  which  would  overtake  the 
Jews. 

"  By  patient  endurance  with  hope  they  were  to  enjoy  peace  of  soul. 
Others  understand  it  as  meaning  that  they  would  save  their  lives  by 
awaiting  deliverance  patiently.  G.  P.  "  possess  ye."  Schott  and  Lach- 
mann  correct  the  common  Greek  conformably  to  the  Alexandrian  and 
Vatican  manuscripts,  to  the  versions  generally,  and  to  the  very  context. 

"  Dan.   ix.  27.     Matt.  xxiv.  15.     Mark  xiii.  14. 


ST.    LUKE.  429 

21.  Then  let  those  who  are  in  Judea,  flee  to  the  moun- 
tains :  and  those  who  are  in  the  midst  thereof/  go  out ; 
and  let  not  those  who  are  in  the  country-parts  enter 
into  her. 

22.  For  these  are  the  days  of  vengeance,  for  the  fulfil- 
ment of  all  things  that  have  been  written. 

23.  But  wo  to  them  who  are  with  child,  and  who  give 
suck  in  those  days  ;  for  there  will  be  great  distress  in  the 
land,  and  wrath  to^  this  people. 

24.  And  they  will  fall  by  the  edge  of  the  sword,  and  will 
be  led  away  captives  into  all  nations  :  and  Jerusalem  will 
be  trodden  down  by  the  gentiles,  till  the  times  of  the  na- 
tions shall  be  accomplished.^ 

25.  And  there  will  be  signs  in  the  sun,*  and  moon,  and 
stars :  and  on  the  earth  distress  of  nations,  by  reason  of 
the  confusion  of  the  roaring^  of  the  sea,  and  of  the 
waves, 

26.  Men  withering  away  for  fear  and  expectation  of  the 
things  that  shall  come  upon  the  whole  world :  for  the 
powers  of  heaven  will  be  shaken. 

27.  And  then  they  will  see  the  Son  of  man  coming  on  a 
cloud,  with  great  power  and  majesty. 

28.  But  when  these  things  begin  to  come  to  pass,  look 
up  and  lift  up  your  heads :  because  your  redemption  is 
at  hand.® 


'  Of  Jerusalem. 

*  I  have  translated  the  Vulgate  thus,  because  the  text  should  be  read 
without  the  preposition,  as  Schott  shows  by  many  manuscripts. 

'  Till  the  complete  execution   of   divine  vengeance    through    their 
agency  :  or  till  the  nations  shall  be  fully  gathered  into  the  Church. 

*  Isai.   xiii.    10.      Ezech.  xxxii.  7.      Joel  iii.   15.      Matt.  xxiv.  29. 
Mark  xiii.  24. 

G.  P.  "  with  perplexity,  the  sea  and  the  waves  roaring."  Several 
manuscripts,  as  Schott  remarks,  join  these  words,  which  the  semicolon 
separates.  The  Alexandrian,  Vatican,  and  three  other  uncial  manuscripts, 
and  the  versions  generally,  have  the  Vulgate  reading.  The  sound,  or 
roaring,  in  them,  is  a  substantive,  not  a  participle. 
'  Rom.  viii.  23. 


430 


THE    FOUR    GOSPELS. 


29.  And  He  spake  to  them  a  similitude :  See  the  fig- 
tree,  and  all  the  trees  : 

30.  When  they  now  shoot  forth  their  fruit,'  ye^  know 
that^  summer  is  nigh. 

31.  So  also,  when  ye  shall  see  these  things  come  to  pass, 
know  that  the  kingdom  of  God  is  at  hand. 

32.  Verily  I  say  to  you,  this  generation^  shall  not  pass 
away,  till  all  things  be  fulfilled. 

33.  The  heaven  and  the  earth  will  pass  away,  but  My 
words  will  not  pass  away. 

34.  And  take  heed  to  yourselves,  lest  perhaps  your 
hearts  be  overcharged  with  surfeiting  and  drunkenness, 
and  the  cares  of  this  life  :  and  that  day*  come  upon  you 
suddenly. 

35.  For  as  a  snare^  shall  it  come  upon  all  that  sit  upon 
the  face  of  the  whole  earth.^ 

36.  Watch  ye,  therefore,  praying  at  all  times,  that  ye 
may  be  accownted  worthy  to  escape  all  these  things  that 
are  to  come,  and  to  stand  before''  the  Son  of  man. 

37.  And  in  the  day-time  He  was  teaching  in  the  temple, 
but  at  night  going  out.  He  abode  on  the  mount  that  is 
called  Olivet.^ 

*  This  is  conformable  to  the  Cambridge  manuscript  and  to  the  Saxon 
version.  The  term  for  fruit  is  not  found  in  the  other  manuscripts  or 
versions,  except  in  the  Vulgate. 

*  G.  P.  "  ye  see  and  know  of  your  ownselves."  The  first  verb  is 
wanting  in  the  Cambridge  manuscript,  and  in  the  Peschito  and  Persiac 
versions.  Schott  prefers  the  Vulgate  reading.  The  last  words  are  re- 
ferred by  the  Vulgate,  and  in  the  Persian  version,  to  the  trees  which 
shoot  forth  from  themselves  fruit. 

'  G.  P.  "  now."  It  is  not  in  two  uncial  manuscripts,  nor  in  the  ver- 
sions generally. 

*  The  last  day  is  so  styled  emphatically.  Hitherto  the  prophecy 
regards  the  calamities  that  would  befall  Jerusalem :  henceforward  it 
designates  the  final  judgment. 

*  Like  the  snare  which  unexpectedly  catches  the  feet  of  a  bird. 
'  The  final  judgment  literally  awaits  all  men. 

'  As  awaiting  with  confidence  a  favorable  judgment. 

*  In  prayer,  as  is  elsewhere  said. 


ST.    LUKE.  431 

38.  And  all  the  people  came  early  in  the  morning  to 
Him  in  the  temple,  to  hear  Him. 


CHAPTER  XXII. 

The   treason   of  Judas.     The  last  supper.     TJie  first  part 
of  the  history  of  the  passion. 

1.  Now  the  feast  of  unleavened  bread,^   which  is  called 
the  passover,  was  at  hand. 

2.  And  the  chief  priests  and  the  scribes  sought  how  they 
might  put  Jesus  to  death :  but  they  feared  the  people. 

3.  And  Satan  entered  into  Judas,^  who  was  surnamed 
Iscariot,  one  of  the  twelve. ^ 

4.  And  he  went,  and  spake  with  the  chief  priests  and 
the  magistrates,*  how  he  might  deliver  Him  up  to  them. 

5.  And  they  were  glad,  and  they  covenanted  to  give  him 
money. 

6.  And  he  agreed.^    And  he  sought  an  opportunity  to  de- 
liver Him  up  in  the  absence  of  the  multitude. 

7.  And  the  day  of  the  unleavened  bread  came,  on  which 
it  was  necessary  that  the  passover  should  be  killed.^ 

8.  And  He  sent  Peter  and  John,  saying  :  Go  and  prepare 
for  us  the  passover,  that  we  may  eat. 

9.  But  they  said:  Where  wilt  Thou  that  we  prepare  ? 


*  Matt.  xxvi.  2.     Mark  xIt.  1. 

*  The  fiend  took  full  possession  of  Judas,  to  make  him  the  instrument 
of  his  base  designs.     Matt.  xxvi.  14.     Mark  xiv.  10. 

"  This  is  remarked  to  show  the  atrocity  of  the  treason. 

*  The  Greek  term  denotes  military  officers,  and  is  rendered  in  the 
Protestant  translation  captains.  Bloomfield,  however,  shows  that  it 
here  means  magistrates,  or  presidents  of  the  temple,  heads  of  the  guard, 
or  nightly  watch.  See  4  Kings  xxv.  18.  The  term  is  applied  by  Jose- 
phus  to  Anan,  prefect  of  the  temple.     Ant.  xx.  6.  2. 

*  Literally :  "  he  confessed."  It  originally  signifies  "  to  say  the  same 
with  another,  to  agree." 

"  "  Sacrificed." 


432  THE    FOUR    GOSPELS. 

10.  And  He  said  to  them  :  Behold,  as  ye  go  into  the 
city,  there  shall  meet  you  a  man  carrying  a  pitcher  of 
water :  follow  him  into  the  house  where  he  entereth  in  : 

11.  And  ye  shall  say  to  the  master  of  the  house  :  The 
Master^  saith  to  thee  :  Where  is  the  guest-room,  where  I 
may  eat  the  passover  with  My  disciples  ? 

12.  And  he  will  show  you  a  large  upper-room^  furnished  : 
and  there  prepare. 

13.  And  they  going,  found  as  He  had  said. 

14.  And  when  the  hour  was  come,  He  sat  down,^  and  the 
twelve  apostles  with  Him. 

15.  And  He  said  to  them  :  With  desire  I  have  desired* 
to  eat  this  passover  with  you,  before  I  suffer. 

16.  For  I  say  to  you,  that  henceforth  I  shall  not  eat  it, 
till  it  be  accomplished  in  the  kingdom  of  God.^ 

17.  And  having  taken  a  cup,^  He  gave  thanks,  and  said: 
Take,  and  divide  among  you. 

18.  For  I  say  to  you,  that  I  will  not  drink  of  the  fruit  of 
the  vine,  till  the  kingdom  of  God  come.'' 

19.  And  taking  bread,®  He  gave  thanks,  and  brake,  and 


*  "Teacher." 

*  The  Jews  used  the  upper  room  for  dining,  as  also  for  assemblies. 

'  Matt.  xxvi.  20.  Mark  xiv.  17.  Literally :  "  He  fell  down ;"  that 
is,  he  lay  down  on  the  couch,  as  the  ancients  lay  at  table. 

*  "I  have  earnestly  desired."  The  Hebrews  use  the  noun  and  verb 
to  express  their  meaning  with  more  vehemence.     See  Gen.  xxxi.  30. 

°  That  is  :  I  will  eat  it  no  more,  since  it  is  consummated — the  type 
is  fulfilled — in  the  Church.  The  passover  was  abrogated  when  Christ 
offered  Himself  as  our  victim.  The  words  do  not  imply  that  He  would 
eat  of  the  passover  after  that  period. 

^  A  cup  or  bowl  of  wine  was  used  at  the  paschal  supper,  and  after 
thanksgiving  by  the  head  of  the  company,  it  was  handed  round,  that  al! 
might  drink  of  it. 

''  By  the  death  of  Christ  the  Icingdom  of  God,  which  is  His  Church, 
was  established.  There  is  no  need  of  supposing  that  He  drank  wine 
after  His  resurrection,  since  this  passage  merely  intimates  that  He 
would  not  drink  of  it  any  more  before  that  event,  without  intimating 
that  He  would  drink  of  it  subsequently. 

*  After  the  paschal  supper.     1  Cor.  xi.  24. 


ST.    LUKE.  433 

gave  to  them,  saying  :    This  is  My  Body,  which  is  given  for 
you.     Do  this  for  a  commemoration  of  Me. 

20.  In  like  manner  the  cup  also,  after  He  had  supped, 
saying:  This  is  the  chalice  the  new  covenant  in  My  Blood, 
which  shall  be  shed^  for  you. 

21.  Nevertheless,  behold,  the  hand  of  him  that  betrayeth 
Me,  is  with  Me  on  the  table.^ 

22.  And  the  Son  of  man,  indeed,  goeth,^  according  to 
that  which  hath  been  decreed:*  but  wo  to  that  Man  by 
whom  He  shall  be  betrayed. 

23.  And  they  began  to  inquire  among  themselves  which 
of  them  it  could  be  that  would  do  this. 

24.  And  there  was^  also  a  dispute  among  them :  which 
of  them  seemed  to  be  the  greater. 

25.  And  He  said  to  them  :  The  kings  of  the  gentiles 
lord  it  over  them :  and  they  that  have  power  over  them, 
are  called  beneficent.^ 

26.  But  ye  not  so :''  but  he  that  is  the  greater  among 
you,  let  him  become  as  the  younger  :  and  he  that  is  the 
leader,  as  he  that  serveth. 

'  The  present  participle  is  used  in  the  Greek.  The  Latin  interpreter 
had  regard  to  the  latitude  in  which  the  Hebrews  use  the  tenses,  and 
rendered  it,  by  the  future,  as  referring  to  the  effusion  of  the  blood  of 
Christ  on  the  cross.  The  Greek  participle  is  in  the  nominative  case, 
and  agrees  with  the  noun,  so  that  the  chalice  is  said  to  be  poured  out  for 
Qs.  Its  contents — the  blood  of  Christ — were  poured  out  for  the  remis- 
sion of  sins. 

"  Matt.  xxvi.  21.  Mark  xiv.  20.  John  xiii.  18.  This  circumstance 
is  pointed  out  in  connection  with  the  institution  of  the  sacrament,  as 
showing  the  greatness  of  the  perfidy.  The  phrase  is  an  Orientalism, 
and  is  equivalent  to  :  behold,  he  who  will  betray  Me  is  sitting  with  Me 
at  table. 

'  To  death. 

*  Ps.  xl.  9.     In  the  divine  council. 

'  There  had  been,  when  they  were  on  the  way ;  it  is  not  likely  that 
they  renewed  it  at  this  time. 

*  This  title  was  assumed  by  Ptolomy  and  others.  It  was  given  to 
them  by  flatterers.     Matt.  xx.  25.     Mark  x.  42. 

'  This  phrase  is  elliptical.  Act  not  so  ;  lord  it  not ;  be  not  ambitious 
of  vain  titles. 

28 


434  THE    FOUR    GOSPELS. 

27.  For  which  is  the  greater,  he  that  sitteth  at  table,  or 
he  that  serveth  ?  Is  not  he  that  sitteth  at  table  ?  but  I  am 
in  the  midst  of  you,  as  he  that  serveth  : 

28.  And  ye  are  they  who  have  continued  with  Me  in 
my  trials  : 

29.  And  I  assign^  to  you,  as  My  Father  hath  assigned  to 
Me,  a  kingdom  :^ 

30.  That  ye  may  eat  and  drink  at  My  table  in  My  king- 
dom,^ and  may  sit  upon  thrones,  judging  the  twelve  tribes 
of  Israel.* 

31.  And  the  Lord  said :  Simon,  Simon,  behold,  Satan 
hath  sought  you,  to  sift  you  as  wheat.^ 

32.  But  I  have  prayed  for  thee  that  thy  faith  fail  not  :* 
and  thou  being  once  converted,''  confirm  thy  brethren. 

33.  But  he  said  to  Him :  Lord,  I  am  ready  to  go  with 
Thee,  both  to  prison,  and  to  death. 

34.  And  He  said  :^    I  say  to  thee,  Peter,  the  cock  shall 

'  Grant,  bestow. 

*  The  Father  granted  Christ  all  power :  Christ  gave  to  His  apostles 
to  eat  and  drink  at  His  table. 

^  By  this  is  signified  the  utmost  familiarity,  such  as  the  table-compa- 
nions of  kings  enjoy.  The  apostles  eminently  enjoyed  it,  being  the  first 
partakers  and  ministers  of  the  eucharist. 

*  The  authority  of  the  apostles  in  the  Church  was  like  that  of  judges 
seated  on  tribunals.  The  twelve  tribes  were  subject  to  them,  since  they 
were  bound  to  receive  their  teaching,  and  punishable  for  its  rejection. 

*  The  efforts  of  Satan  are  represented  as  if  he  asked  power  over  the 
apostles,  to  shake  them  by  persecution,  ag  the  wheat  is  shaken  when 
sifted. 

*  Christ  specially  prayed  for  the  faith  of  Simon,  who,  although  he  fell 
grievously,  by  denying  his  Divine  Master,  did  not  lose  faith  in  Hira. 
The  prayer  of  Christ  was,  however,  directed  rather  to  obtain  for  hira 
an  unfailing  faith,  as  director  of  his  fellow-apostles,  that  he  might  con- 
firm them  in  faith. 

''  The  Greek  term  signifies  turnmg,  and  corresponds  to  a  Hebrew 
term,  which  often  implies  the  repetition  of  an  act.  Grotius  and  others 
understand  it  here  as  equivalent  to  vicissim:  "on  thy  part."  It  may 
imply  the  attention  and  vigilance  of  a  superior,  turning  from  time  to 
*time  towards  the  objects  of  his  charge.  It  is  generally  explained  by 
the  Fathers  of  the  conversion  of  Peter  after  his  fall. 

*  Matt.  xxvi.  34.     Mark  xiv.  30. 


ST.    LUKE.  435 

not  crow  this  day,  till  thou  thrice  deniest  that  thou  know- 
est  Me.     And  He  said  to  them  : 

35.  When  I  sent  you^  without  purse,  and  scrip,  and 
shoes,  did  ye  want  any  thing  ? 

36.  But  they  said  :  Nothing.  Then  said  He  unto  them  : 
But  now  he  that  hath  a  purse  let  him  take  it,  and  likewise 
a  scrip  :  and  he  that  hath  not,  let  him  sell  his  cloak,  and 
buy  a  sword.2 

37.  For  I  say  to  you,  that  this  which  is  written  must  yet 
be  fulfilled  in  Me :  '  And  He  was  reckoned  with  the 
wicked. '3     For  the  things  concerning  Me  have  an  end.* 

38.  But  they  said  :  Lord,  behold  here  two  swords.  And 
He  said  to  them :  It  is  enough.^ 

39.  And  going  out,  He  went,  according  to  His  custom,^ 
to  the  mount  of  Olives.  And  the7  disciples  also  followed 
Him. 

40.  And  when  He  was  come  to  the  place,  He  said  to 
them :  Pray,  lest  ye  enter  into  temptation.^ 

41.  And  He  was  withdrawn  away''  from  them  a  stone's 
throw ;  and  kneeling  down.  He  prayed, 


'  Matt.  X.  9. 

'  This  is  not  a  command,  but  a  mode  of  intimating  the  imminent 
danger.  It  is  in  the  prophetic  style.  -See  Isaiah  xiv.  21.  Jer.  ix.  17. 
Ezecli.  xxxix.  17.     Apoc.  xix.  17. 

'  This  prophecy  of  Isaiah,  liii.  12,  was  fulfilled  when  our  Lord  was 
seized  on  as  a  malefactor,  tried,  and  condemp<id  to  death. 

*  Must  be  fulfilled. 

"  This  shows  that  resistance  was  not  contemplated.  The  apostles 
had  not  understood  the  meaning  of  oar  Lord  ;  but  it  was  unnecessary  to 
undeceive  them  at  that  time. 

*  (Jhrist  was  accustomed  to-<pend  the  night  in  prayer  on  the  mount  of 
Olives.     Matt.  xxvi.  36.     IVark  xiv.  32.     John  xviii.  1. 

'  G.  P.  "  His."  The  yronoun  is  omitted  in  three  uncial  manuscripts 
and  in  several  versions- 

'  Lest  ye  fall  into  sin.  He  that  yields  to  temptation  is,  by  a  Hebraism, 
said  to  enter  into  it. 

'  He  withdrew.  The  term  implies  a  violent  or  reluctant  separation. 
The  sorrow  which  oppressed  His  heart  rendered  His  motion  slow,  and 
as  it  were,  forced.     Matt.  xxvi.  39.     Mark  xiv.  35. 


436  THE    FOUR    GOSPELS. 

42.  Saying :  Father,  if  Thou  wilt,  remove  this  cup  from 
Me  :^  nevertheless,  not  My  will,^  but  Thine  be  d'one. 

43.  And  there  appeared^  to  Him  an  angel  from  heaven, 
strengthening  Him.*  And  being  in  an  agony,  He  prayed 
the  more  intensely.^ 

44.  And  His  sweat  became  as  drops  of  blood,  trickling 
down  on  to  the  ground. 

45.  And  when  He  rose  from  prayer,  and  cam«  to  His 
disciples,  He  found  them  sleeping  through  sorrow. 

46.  And  He  said  to  them:  Why  do  ye  sleep?  arise, 
pray,  lest  ye  enter  into  temptation. 

47.  ^  While  He  was  yet  speaking,  behold,  a  multi- 
tude :  and  he  that  was  called  Judas,  one  of  the  twelve, 
went  before  them,  and  drew  near  to  Jesus,  to  kiss 
Him. 

48.  And  Jesus  said  to  him  :  Judas,  dost  thou  betray  the 
Son  of  man  with  a  kiss  ? 

49.  And  they  that  were  about  Him,  seeing  what  would 
follow,  said  to  Him :  Lord,  shall  we  strike  with  the 
sword  ? 

50.  And  one  of  them'  struck  the  servant  of  the  high- 
priest,  and  cut  off  his  right  ear. 


'  This  is  the  e^tpression  of  natural  rppugnance  to  suffering.  Christ 
knew  the  will  of  His  Father  ;  but  expressed  the  desire  conditionally,  to 
signify  that  His  human  lAture  shrunk  from  the  impending  sufferings,  to 
which,  however,  He  submiti^d,  acquiescing  in  the  divine  will. 

"  The  will  here  indicates  the  natural  inclination.  "  The  will  of  the 
Father  was  not  different  from  tLat  of  the  Son,  for  there  is  one  will 
where  there  is  one  divinity."     St.  Aaibrose. 

^  The  angel,  probably,  in  an  assumed  hody,  was  seen  by  the  apostles. 

*  Giving  strength  to  His  human  nature,  that  had  become  weak  and 
powerless  through  deadly  sorrow. 

^  "A  Catholic."  This  is  the  force  of  the  o^reek  term.  The  Latin 
term  "prolixius"  does  not  adequately  express  it. 

"  Matt.  xxvi.  47.  Mark  xiv.  43.  John  xviii.  b,  G.  P.  "And." 
No  conjunctive  particle  is  found  in  seven  uncial  manustripts,  or  in  the 
chief  versions. 

'  Peter.     See  John  xviii.  10. 


ST.  LUKE.  437 

51.  But  Jesus  answering,  said :  Suffer  ye  thus  far.^  And 
when  He  had  touched  his  ear,  he  healed  him.^ 

52.  And  Jesus  said  to  the  chief  priests  and  magistrates^ 
of  the  temple,  and  the  ancients  that  were  come  unto  Him : 
Are  ye  come  out,  as  it  were  against  a  thief,  with  swords 
and  clubs  ? 

53.  When  I  was  daily  with  you  in  the  temple,  ye  did  not 
stretch  forth  your  hands  against  Me  :  but  this  is  your  hour, 
and  the  power  of  darkness.* 

54.  And  seizing  Him,  they  led  Him^  to  the  house  of  the 
high-priest :  But  Peter  followed  afar  off. 

55.  And  when  they  had  kindled  a  fire  in  the  midst  of  the 
court,^  and  were  sitting  about  it,  Peter  was  in  the  midst 
of  them. 

56.  But  when  a  certain  servant  maid  saw  him  sitting  at 
the  light,  and  looked  on  him  intently,  she  said :  This  man 
was  also  with  Him. 

57.  But  he  denied  Him,  saying :  Woman,  I  know  Him 
not- 

58.  And  after  a  little  while,  another  seeing  him,  said : 
Thou  also  art  one  of  them.    But  Peter  said  :  Man,  I  am  not. 

59.  And  about  the  space  of  one  hour  afterwards,'  an- 
other certain  man  affirmed,  saying :  Of  a  truth,  this  man 
was  also  with  Him :  for  he  is  also  a  Galilean. 

*  This  was  not  to  limit  their  endurance  ;  hut  to  intimate  that  even  the 
actual  danger  did  not  warrant  resistance. 

^  Christ  availed  himself  of  the  occasion  to  exercise  His  clemency  and 
goodness,  wiiilst  He  manifested  His  divine  power. 

^  P.  "captains."     Vide  Sup.  v.  4. 

''  The  time  in  which  the  enemy  of  man  is  permitted  to  prevail. 

"  Matt.  xxvi.  57.  Mark  xiv.  53.  John  xviii.  13.  G.  P.  "  Then  took 
they  Him,  and  led  Him,  and  brought  Him."  "  The  words  xai  ilorj-yaycv 
avrov  are  not  in  the  Cambridge  and  two  other  manuscripts,  and  some 
evangelistaries.  The  Syriac  and  Saxon  interpreters,  and  therefore 
probably  the  author  of  the  old  Italic  version,  have  not  read  them.  It  is 
plain  they  add  nothing  to  the  sense." — "  I  have  therefore  preferred  here 
Ahe  more  simple  manner  of  the  Vulgate  and  the  Syriac."     Campbell. 

°  Court-yard.     Matt.  xxvi.  69.     Mark  xiv.  66.     John  xviii.  25. 

'  The  interval  is  marked  to  show  that  he  deliberately  relapsed. 


438  THE    FOUR    GOSPELS. 

60.  And  Peter  said :  Man,  I  know  not  what  thou  sayest. 
And  immediately  as  he  was  yet  speaking,  the  cock 
crowed. 

61.  And  the  Lord,  turning,^  looked  on  Peter.  And  Peter 
remembered  the  word  of  the  Lord,  as  He  had  said :  Be- 
fore the  cock  crow,  thou  wilt  deny  Me  thrice. 

62.  And  Peter,  going  out,  wept  bitterly. 

63.  And  the  men  that  held  Him,^  mocked  Him,  and 
struck  Him. 

64.  And  they  blindfolded  Him,  and  struck  His  face. 
And  they  asked  Him,  saying  :  Prophes}^^  who  it  was  that 
struck  Thee  ? 

65.  And  blaspheming,  they  said  many  other  things 
against  Him. 

66.  And  as  soon  as  it  was  day,*  the  ancients*  of  the 
people,  and  the  chief  priests,  and  scribes,  came  together, 
and  they  brought  Him  into  their  council,  saying  :  If  Thou 
art  the  Christ,  tell  us. 

67.  And  He  said  to  them :  If  I  tell  you,  ye  will  nckt  be- 
lieve Me. 

68.  And  if  I  also  question  you,®  ye  will  not  answer  Me, 
nor  let  Me  go. 

69.  But^  hereafter,  the  Son  of  man  will  be  sitting-  &n 
the  right  hand  of  the  power  of  God.^ 

^  It  may  be  that  our  Lord  came  forth  from  the  tribunal,  or  that  Petei 
entered.     Matt.  xxvi.  34.     Mark  xiv.  30.     John  xiii.  38. 

*  G.  P.  "Jesus."  Lachmann  and  Schott  use  the  pronoun,  conformi- 
ably  to  four  uncial  manuscripts  and  several  versions. 

'  Eeveal — declare  from  supernatural  illuminatioo. 

*  Matt,  xxvii.  I.     Mark  xv.  1.     John  xviii.  28. 

^  Literally:  "the  presbytery  of  the  people;"  the  national  senate,  or 
sanhedrim. 

In  argumentation  the  Hebrevi^s  were  wont  to  question  their  adver- 
saries. 

The  corresponding  particle  6i  is  wanting  in  the  common  Greek,  but 
is  inserted  by  Schott  on  the  authority  of  manuscripts  and  versions. 

On  the  right  hand  of  God,  who  is  all  powerful.  The  power  of  God 
is  identified  with  the  divine  majesty  manifested  and  displayed. 


ST.    LUKE.  439 

70.  Then  said  they  all :  Art  Thou  then  the  Son  of  God  ? 
Who  said:  Ye  say,  that  I  am.^ 

71.  And  they  said:  What  need  have  we  of  any  farther 
testimony?  For  we  ourselves  have  heard  it  from  His  own 
mouth. 


CHAPTER  XXIIL 
The  continuation  of  the  history  of  the  Passion. 

1.  And  the  whole  multitude  of  them^  rising  up,  they  led 
Him  to  Pilate. 

2.  And  they  began  to  accuse  Him,  saying :  We  have 
found^  this  man  turning  our  nation  astray,*  and  forbidding 
to  pay  taxes  to  Cesar,^  and  saying  that  He  is  Christ,  the 
King. 

3.  And  Pilate  asked  Him,  saying:  Art  Thou  the  King  of 
the  Jews  ?    But  He  answering,  saith  :  Thou  sayest  it.^ 

4.  And  Pilate  said  to  the  chief  priests  and  to  the  multi- 
tudes •?  I  find  no  cause^  in  this  man. 

5.  But  they  persisted,  saying  :  He  stirreth  up  the  people, 
teaching^  throughout  all  Judea,  beginning  from  Galilee  to 
this  place. 

6.  But  Pilate  hearing  of  Galilee,  asked  if  the  man  were 
of  Galilee. 

'  This  was  a  usual  mode  of  affirming. 

^  Of  the  priests,  ancients,  and  scribes.  Probably  a  crowd  of  others 
followed. 

^  This  may  be  used  in  a  legal  or  technical  meaning  for  found  guilty 
or  convicted ;  or  it  may  be  the  language  of  denunciation. 

*  Exciting  to  sedition.  G.  P.  "  the."  Five  uncial  manuscripts  and 
the  versions  generally  have  the  pronoun. 

'  Matt.  xxii.  21.  xxvii.  12.  Mark.  xii.  17.  xv.  3. 

'  It  is  a  Hebraism  equivalent  to  assent.  Matt,  xxvii.  11.  Mark  xv.  2. 
John  xviii.  33. 

'  Crowds. 

°  Of  death  or  punishment. 

'  Dangerous  and  seditious  doctrines. 


440  THE   FOUR    GOSPELS. 

7.  And  when  he  understood  that  He  belonged  to  the 
government  of  Herod,  he  sent  Him  away^  to  Herod,  who 
was  also  himself  at  Jerusalem  in  those  days. 

8.  And  Herod  seeing  Jesus,  was  very  glad  ;  for  he  was 
wishing  for  a  long  time  to  see  Him,  because  he  had  heard 
many  things  of  Him  :  and  he  hoped  to  see  some  sign^ 
wrought  by  Him. 

9.  And  he  put  to  Him  many  questions.^  But  He  made 
him  no  answer.^ 

10.  And  the  chief  priests  and  the  scribes  stood  by,  earn- 
estly accusing  Him. 

11.  And  Herod,  with  his  guards,^  spurned  Him,  and 
mocked  Him,  putting  on  Him  a  white^  garment,  and  sent 
Him  back  to  Pilate. 

12.  And  Herod  and  Pilate  became  friends  that  same 
day  f  for  before  they  were  enemies  one  to  another. 

13.  And  Pilate  calling  together  the  chief  priests  and  the 
magistrates,  and  the  people, 

14.  Said  to  them  :  ye  have  brought  before  me  this  man, 
as  one  that  turneth^  the  people  astray  :  and  behold,  having 
examined  Him  in  your  presence,  I  find  no  guilt  in  this  man 
in  respect  to  those  things  wherein  you  accuse  Him.^ 

^  He  remitted  Him  for  trial. 

*  Miracle.  Our  Lord  did  not  gratify  his  curiosity,  "  because  the 
cruelty  of  Herod  rendered  him  unworthy  to  behold  divine  works,  and 
the  Lord  avoided  display.     St.  Ambrose. 

'  Lit.  "  He  questioned  Him  in  many  words." 

*  Lit.  "  He  answered  him  nothing." 

*  Literally:  "his  armies."  It  can  only  mean  the  guards  surrounding 
his  tribunal. 

*  Literally:  "a  shining  garment:"  but  it  is  specially  used  of  white. 
Actsx.  30.  Apoc.  XV.  6.  The  white  robe  was  one  of  honor  :  but  Christ 
was  clothed  with  it  in  mockery  of  His  pretensions. 

'  Herod  was  gained  over  by  the  condescension  shown  by  Pilate  in 
remitting  the  case  to  his  judgment:  "  In  the  type  of  Herod  and  Pilate, 
who  from  enemies  became  friends  through  Jesus  Christ,  the  figure  of  the 
people  of  Israel  and  of  the  gentiles  is  presented,  since  both  are  to  be 
brought  to  unity  through  the  passion  of  Christ."  St.  Ambrose. 
"  Turneth  away"  from  duty, 

'  John  xviii.  38  ;    xix.  4. 


ST.    LUKE.  441 

15.  Nor  Herod  either:  for  I  sent  you  to  him,  and  behold 
nothing  worthy  of  death  hath  been  done  by  Him.i 

16.  I  will  chastise  Him,  therefore,^  and  release  Him. 

17.  Now  of  necessity 3  he  was  to  release  to  them  one^  on 
the  festival. 

18.  But  the  whole  multitude  together  cried  out,  saying: 
Away  with  this  man,  and  release  to  us  Barabbas, 

19.  Who  had  been  cast  into  prison  for  a  certain  riot 
made  in  the  city,  and  for  a  murder. 

20.  And  Pilate  again  spake  to  them,  desiring  to  release 
Jesus. 

21.  But  they  cried  again,  saying:  Crucify  Him,  crucify 
Him. 

22.  And  he  said  to  them  the  third  time  :  Why,  what  evil 
hath  this  man  done  ?  I  find  no  cause  of  death  in  Him  :  I 
will  chastise  Him  therefore,  and  let  Him  go. 

23.  But  they  persisted  with  loud  shouts,  demanding  that 
He  should  be  crucified  :  and  their  clamors  prevailed.'' 

24.  And  Pilate  gave  sentence,  that  their  petition  should 
be  granted. 

25.  And  he  released  to  them  him  who  for  murder  and 
sedition  had  been  cast  into  prison,  for  whom  they  had  asked, 
but  Jesus  he  delivered  up  to  their  will. 

26.  And  as  they  led  Him  awa}',  they  laid  hold  of  one 


^  Hath  been  discovered  in  Him.  No  capital  crime  has  been  fixed  on 
Him  by  judicial  sentence.  The  Greek  phrase  is  difficult  to  be  rendered 
so  as  to  give  a  suitable  meaning.  It  may  be  rendered  :  "  nothing  worthy 
of  death  hath  been  done — ^judicially  ascertained — regarding  Him  :  "  or 
"  nothing  worthy  of  death  hath  been  done  by  Him,"  according  to  the 
judgment  of  Herod. 

"  This  supposed  some  delinquency,  although  not  of  a  capital  nature. 

'  Arising  from  established  usage. 

*  A  prisoner. 

°  Grew  stronger,  so  as  to  overpower  the  governor.  G.  P.  "  and  of 
the  chief  priests."  There  are  no  corresponding  words  in  the  Sahidic, 
Memphitic  or  Saxon  versions.  The  Vatican  and  another  manuscript 
agree  with  the  Vulgate.  Schott  suspects  that  it  is  an  interpo- 
lation. 


442 


THE    FOUR    GOSPELS. 


Simon  of  Cyrene,  coming  from  his  field  :^   and  they  laid  the 
cross  on  him,  to  carry  after  Jesus.^ 

27.  And  there  followed  Him  a  great  multitude  of  people, 
and  of  women^  who*  bewailed^  and  lamented  Him. 

28.  But  Jesus  turning  to  them,  said:  Ye  daughters  of 
Jerusalem,  weep  not  for  Me,  but  weep  for  yourselves,  and 
for  your  children. 

29.  For  behold  the  days  shall  come,  wherein  they  will 
say :  Happy  are  the  barren,  and  the  wombs  that  have  not 
borne,  and  the  breasts  that  have  not  given  suck.^ 

30.  Then  will  they  begin  to  say  to  the  mountains  :  *  fall 
upon  us  :'  and  to  the  hills  :  '  Cover  us.'' 

31.  For  if  in  the  green  wood  they  do  these  things,  what 
shall  be  done  in  the  dry  P 

32.  And  two  others,  malefactors,  were  also  led  with  Him 
to  be  put  to  death. 

33.  And  when  they  were  come  to  the  place  w^hich  is 
called  Calvary,  they  crucified  Him  there  ;  and  the  robbers,^ 
one  on  the  right  hand,  and  the  other  on  the  left. 


'  Or  country-seat.    Matt,  xxvii.  32.    Mark  xv.  21. 
The  exhaustion  of  our  Saviour,  in  consequence  of  the  sufferings  of 
the  preceding  night,  led  them   to  relieve  Him  from  the  burden  of  the 
cross,  lest  He  should  not  reach  the  place  of  execution. 

^  The  number  of  uomen  is  distinguished  from  the  general  multitude. 

*  G.  P.  "also."    This  is  omitted  in  six  uncial  manuscripts,  and  in 
several  versions.     Schott  suspects  it. 

^  Literally  :  "  struck  themselves  ;"  that  is,  their  breasts. 

*  Mothers  will  be   wretched  on  account  of  the    calamities  of  their 
children. 

'  Isai.  ii.  19.  21.    Osee  x.  8.   Apoc.  vi.  16.    Men  will  desire  death  to 
escape  the  impending  evils. 

Christ,  in  whom  there  was  no  guilt,  or  cause  of  punishment,  is  com- 
pared to  green  wood,  which  is  slow  to  burn  :  the  Jews,  who  rejected  Him, 
were  as  dry  wood,  which  is  easily  set  on  fire.  Their  crimes  drew  down 
on  them  great  calamities.  The  number  of  them  who  perished  on  the 
cross  during  the  siege  by  the  Romans  was  so  great,  that  place  was  want- 
ing for  the  crosses.     Joseph,  v.  11. 

°  Malefactors.  Matt,   xxvii.  33.  Mark  x v.  22.    John  xix.  17. 


ST.    LUKE.  443 

34.  And  Jesus  said  :  Father,  forgive  them,  for  they  know 
not  what  they  are  doing.  But  they  dividing  His  garments, 
cast  lots.i 

35.  And  the  people  stood  looking  on:  and  the  rulers 
with  them  mocked^  Him,  saying :  He  saved  others  ;  let  Him 
save  Himself,  if  He  be  the  Christ,  the  chosen  one^  of  God. 

36.  And  the  soldiers  also  mocked  Him,*  coming  to  Him, 
and  offering  Him  vinegar, 

37.  And  saying  :  If  Thou  be  the  King  of  the  Jews,  save 
Thyself. 

38.  And  there  was  also  an  inscription  written  over  Him 
in  letters  of  Greek,  and  Latin,^  and  Hebrew:  This  is  the 
King  of  the  Jews. 

39.  And  one  of  those  robbers®  who  were  hanged,''  blas- 
phemed Him,  saying  :  If  thou  be  Christ,  save  Thyself,  and 

US.8 

40.  But  the  other  answering,  rebuked  him,  saying  :  Dost 
thou  not  fear  God,  seeing  thou  art  under  the  same  con- 
demnation?^ 

41.  And  we  indeed  justly,  for  we  receive  the  due  reward'" 
of  our  deeds  ;  but  He  hath  done  nothing  wrong.'' 


*  For  the  seamless  robe. 

*  According  to  the  force  of  the  term,  by  a  contemptuous  turning  up  of 
the  nose. 

^  The  chosen — the  beloved.  It  appears  to  have  been  a  popular  desig- 
nation of  the  Messiah.  "  Preferring  to  die  for  my  salvation,  lie  would, 
not  come  down  from  the  cross  to  save  his  life."     St.  Ambrose. 

*  Like  children  at  play,  as  the  term  sigmfies. 

*  Roman. 

*  Malefactors. 
'  On  the  cross. 

*  This  is  styled  blasphemy  by  the  evangelist,  because  it  was  uttered  iti 
a  spirit  of  unbelief:  or  the  term  may  be  used  in  its  original  meaning  for 
reviling  or  insulting. 

'  The  punishment  which  the  thief  endured  should  have  awakened  ira 
him  sentiments  of  compunction,  and  of  the  fear  of  God. 
'°  Punishment. 
"  Literally:  "  Nothing  out  of  place." 


444  THE    FOUR    GOSPELS. 

42.  And  he  said  to  Jesus  :  Lord,  remember  me  when 
Thou  comest  into  Thy  kingdom.^ 

43.  And  Jesus  said  to  him  :  Verily  I  say  to  thee,  this  day 
thou  shalt  be  with  Me  in  paradise.^ 

44.  And  it  was  almost  the  sixth  hour  :^  and  there  was 
darkness  all  over  the  earth  until  the  ninth  hour.* 

45.  And  the  &un  was  darkened  ;^  and  the  veil  of  the 
temple  was  rent  in  the  middle. 

46.  And  Jes.us  crying  with  a  loud  voice,'^  said  :  Father* 
into  Thy  Hands  I  commend  My  Spirit.''  And  saying  this, 
He  expired. 

47.  Now  the  eenturion  seeing  what  had  passed,  glorified 
God,  saying :  Indeed,  this  man  was  just. 

48.  And  all  the  multitude  of  them  that  were  come 
together  to  that  sight,  and  saw  the  things  that  had  passed, 
returned  striking  their  breasts.^ 

49.  And  all  His  acquaintance,  and  the  women  that  had 
followed  Him  from  Galilee,  stood  afar  off  beholding  these 
things. 

50.  And  behold  there  was  a  man  named  Joseph,  who 
was  a  councillor,^  a  good  and  just  man : 

^  This  plainly  supposes  faith  in  Christ,  as  the  Giver  of  salvation. 

-  In  beatitude.  Paradise  is  here  taken  for  the  place  wherein  the  just 
reposed.  They  had  not  yet  entered  heaven,  but  they  were  happy.  "  To 
be  with  Christ  is  life  :  therefore  where  Christ  is,  there  is  life,  there  is  the 
kingdom.  The  Lord  pardons  speedily,  because  the  thief  is  speedily  con- 
verted."    St.  Ambrose. 

^  Nearly  noon. 

*  Three  o'clock,  or  mid-time  between  noon  and  sunset. 

^  This  darkness  could  not  have  been  a  natural  eclipse,  since  it  was 
the  time  of  the  full  moon,  when  it  is  in  opposition  with  the  sun.  This  is 
thought  by  many  to  be  an  opaque  body  surrounded  by  a  luminous  atmos- 
phere. The  obscuration  was  supernaturally  caused,  but  in  what  manner 
we  cannot  determine. 

*  This  loud  and  distinct  cry  at  the  moment  of  death  was  in  striking 
contrast  with  the  ordinary  weakness  of  the  dying. 

'  The  most  perfect  confidence  and  submission  were  expressed  in  these 
words.     Ps.  XXX.  6. 

Through  compunction,  and  pity. 

'  Matt,  xxvii.  57.  Mark  xv.  43.  John  xix.  38.  A  member  of  the 
public  council — a  senator. 


ST.   LUKE.  445 

51.  (The  same  had  not  consented  to  their  counsel  and 
deeds,)  of  Arimathea,  a  city  of  Judea,i  who  also  himself 
looked  for  the  kingdom  of  God. 

52.  This  mail  went  to  Pilate,  and  begged  the  body  of 
Jesus. 

53.  And  taking  Him^  down,  he  wrapped  Him  in  a  linen 
cloth,  and  laid  Him  in  a  sepulchre  that  was  hewn  in  stone, 
where  never  before  any  one  had  been  laid.^ 

54.  And  it  was  the  day  of  preparation,  and  the  sabbath 
was  drawing  on. 

55.  And  the  women  that*  were  come  with  Him  from 
Galilee,  following  after,  saw  the  sepulchre,  and  how  His 
body  was  laid. 

56.  And  returning,  they  prepared  spices  and  ointments  :* 
and  they  rested  on  the  sabbath,  according  to  the  com- 
mandments 


CHAPTER  XXIV. 

The  resurrection  of  Christ,  and  His  manifestation. 

1.  And  on  the  first  day  of  the  week^  very  early  in  the 
morning,  they  came  to  the  sepulchre,  bringing  the  spices 
which  they  had  prepared.'' 

2.  And  they  found  the  stone  rolled  away  from  the 
sepulchre. 


>  G.  P.  "of  the  Jews." 

*  "  It."  The  Vulgate  interpreter  has  changed  the  gender,  and  refer- 
red it  to  our  Lord. 

'  For  the  sabbath. 

*  G.  P.  "  also."  Schott  cancels  it  on  the  authority  of  seven  uncial 
manuscripts,  and  of  the  versions. 

*  Intending  to  embalm  the  body  after  the  sabbath  rest. 

*  Matt,  xxviii.  1.     Mark  xvi.  2.     John  xx.  1. 

^  G.  P.  "  and  certain  others  with  them."  The  corresponding  Greek 
words  are  wanting  in  the  Vatican,  Parisian,  and  another  uncial  manu- 
script.   The  Coptic,  Saxon,  and  Ethiopic  versions  do  not   render  them^. 


446  THE    FOUR    GOSPELS. 

3.  And  going  in,  they  found  not  the  body  of  the  Lord 
Jesus. 

4.  And  it  came  to  pass,  as  they  were  perplexed^  in  mind 
at  this,  behold  two  men  stood  by  them  in  shining  garments. 

5.  And  as  they  were  afraid,  and  bowed  down  their 
face^  towards  the  ground,^  they  said  to  them :  Why  seek 
ye  the  living  among  the  dead  ? 

6.  He  is  not  here,  but  He  is  risen.  Remember  how  He 
spake  to  you,  when  He  was  yet  in  Galilee, 

7.  Saying :  The  Son  of  man*  must  be  delivered  into  the 
hands  of  sinners,  and  be  crucified,  and  rise  again  on  the 
third  day. 

8.  And  they  remembered  His  words. 

9.  And  going  back  from  the  sepulchre,  they  told  all  these 
things  to  the  eleven,  and  to  all  the  rest, 

10.  And  it  was  Mary  Magdalen,  and  Joanna,  and  Mary 
the  mother  of  James,  and  the  others  that  were  with  them, 
who  told  these  things  to  the  apostles.^ 

11.  And  these  words  seemed  to  them  as  idle  tales  :^  and 
they  did  not  believe  them. 

12.  But  Peter  rising  up  ran  to  the  sepulchre  ;  and  stoop- 
ing down  he  saw  the  linen  clothes  lying  by  themselves, 
and  he  returned,  wondering  in  himself  at  what  had  hap- 
pened. 

13.  And  behold,  two  of  them'  went  the  same  day  to  a 
town  which  was  sixty  furlongs  from  Jerusalem,  named 
Emmaus. 

*  The  Greek  term  signifies  doubt  and  hesitation. 

"  G.  P.  "  faces."  Schott  thinks  that  this  reading  arose  from  an 
attempt  to  correct  what  appeared  an  error.  He  adopts  the  Vulgate 
reading. 

'  Through  awe  they  looked  downwards. 

'  Matt.  xvi.  21  ;  xvii.  21.     Mark  viii.  31  ;  ix.  30.     Supra  ix.  22. 

'  Mary  Magdalen  had  left  the  toml>  before  the  angels  appeared  :  but 
she  is  put  at  the  head  of  the  pious  women,  as  she  reported  to  Peter  the 
absence  of  the  body  from  the  tomb,  and  the  other  women  subsequently 
reported  the  vision  of  angels. 

°  As  things  imagined.  '  Mark  xvi.  12. 


ST.    LUKE.  447 

14.  And  they  talked  together  of  all  these  things  which 
had  happened. 

15.  And  it  came  to  pass  that  whilst  they  talked  and 
reasoned  with  themselves,  Jesus  Himself  also  drawing  near 
went  with  them. 

16.  But  their  eyes  were  holden^  that  they  should  not 
know  Him. 

17.  And  He  said  to  them:  What  are  these  discourses 
that  ye  hold  one  with  another  as  ye  walk,  and  are  sad? 

18.  And  the  one  whose  name  was  Cleophas,  answering 
said  to  Him  :  Art  Thou  alone  a  stranger^  in  Jerusalem, 
and  hast  Thou  not  known  the  things  that  have  been  done 
there  in  these  days  ? 

19.  To  whom  He  said:  What  things  ?  And  they  said: 
Concerning  Jesus  of  Nazareth,  who  was  a  prophet,^  mighty 
in  work  and  word  before  God  and  all  the  people : 

20.  And  how  our  chief  priests  and  rulers  delivered  Him 
up  to  be  condemned  to  death,  and  crucified  Him  ? 

21.  But  we  hoped^  that  it  was  He  that  would  have 
redeemed  Israel ;  and  now  besides  all  this,  to-day  is  the 
third  day  since  these  things  happened. 

22.  Yea,  and  certain  women  also  of  our  company 
amrized^  us,  who  before  it  was  light  were  at  the  sepulchre, 

23.  And  not  finding  His  body,  came,  saying  that  they 
had  also  seen  a  vision  of  angels,  Vk'ho  say  that  He  is  alive. 


'  By  a  supernatural  influence.  They  saw  Him,  but  as  His  appear- 
ance was  not  natural,  they  did  not  recognise  Him. 

"  They  necessarily  supposed  Him  to  be  an  entire  stranger  in  Jerusa- 
lem, and  still  wondered  at  His  apparent  ignorance  of  the  late  events. 

'  This  language  does  not  manifest  faith  in  His  divinity.  It  may  be 
that  they  spoke  according  to  the  common  persuasion,  not  venturing  to 
communicate  to  a  stranger  their  belief. 

*  It  is  not  probable  that  they  had  lost  this  hope,  although  the  recent 
events  had  thrown  them  into  a  sad  state  of  perplexity. 

^  The  Greek  term  signifies  to  be  out  of  oneself,  to  experience  trans- 
ports and  ecstasy.  It  is  here  taken  in  a  transitive  sense.  Thq  apostles 
did  not  at  all  expect  the  resurrection,  not  having  understood  the  predic- 
tions which  Christ  had  uttered. 


44S  THE    FOUR    GOSPELS. 

24.  And  some  of  our  people  went  to  the  sepulchre,  and 
found  it  so  as  the  women  had  said :  but  Him  they  found 
not.i 

25.  Then  lie  said  to  them :  O  ye  foolish2  and  slow  of 
heart  to  believe  in  all  things  which  the  prophets  have 
spoken  :^ 

26.  Was  it  not  necessary  that  the  Christ  should  suffer 
these  things,  and  so  enter  into  His  glory  ? 

27.  And  beginning  from  Moses,"^  through  all  the  pro- 
phets. He  expounded  to  them  in  all  the  Scriptures  the 
things  concerning  Him. 

28.  And  they  drew  nigh  to  the  town  whither  they 
were  going :  and  He  made  as  if  He  were  going  farther.^ 

29.  But  they  constrained  Him,^  saying :  Stay  with  us, 
because  it  is  towards  evening,  and  the  day  is  now  far 
spent.     And  He  welit  in  with  them. 

30.  And  it  came  to  pass,  Avhilst  He  was  at  table  with 
them,  He  took  bread,  and  blessed,  and  brake,  and  gave  to 
them.' 

31.  And  their  eyes  were  opened,^  and  they  knew  Him  :^ 
and  He  vanished  from  their  sight. 

32.  And  they  said  one  to  the  other :  Was  not  our  heart 
burning  within  us,^"  whilst  He  spake  in  the  way,  and  opened 
to  us  the  Scriptures  ? 

*  Literally  :  "  They  did  not  see." 

'  P.  "  O  fools."  Both  versions  are  rather  harsh.  The  Greek  term 
d^ojjT'ot  may  be  rendered  as  by  a  Catholic,  "  dull  of  understanding."  The 
two  terms  of  the  text  nearly  correspond  in  signification. 

*  According  to  the  divine  counsels. 

*  Literally  :  "  and  from  all." 

*  This  was  not  feigning.  His  manner  was  that  of  one  going  further, 
AS  a  traveller  who  takes  leave  of  his  company,  when  they  have  reached 
their  destination. 

*  By  kind  importunity. 

"  Many  think  that  He  consecrated  the  eucharist  on  this  occasion. 
'  Their  eyes  had  not  been  shut ;  but  by  supernatural  agency  their 
clear  vision  and  recognition  of  Christ  had  been  impeded. 

*  Probably  from  the  manner  of  consecrating  the  eucharist. 
"  Glowing  with  divine  fervor. 


ST.  LUKE.  449 

33.  And  rising  up  the  same  hour  they  went  back  to  Je- 
rusalem :  and  found  the  eleven,  and  those  that  were  with 
them,  gathered  together, 

34.  Saying :  The  Lord  is  certainly  risen,  and  He  hath 
appeared  to  Simon.' 

35.  And  they  told  what  things  occurred  in  the  way : 
and  how  they  knew  Him  in  the  breaking  of  bread. 

36.  Now  whilst  they  were  speaking  these  things,  Jesus 
stood  in  the  midst  of  them,  and  saith  to  them :  Peace  be  to 
you  :2  it  is  I,  fear  not. 

37.  But  they  being  troubled  and  affrighted,  supposed 
that  they  saw  a  spirit. 

38.  And  He  said  to  them :  Why  are  ye  troubled,  and 
why  do  thoughts  arise  in  your  hearts  ? 

39.  See  My  hands  and  feet,  that  it  is  I  myself;  handle 
and  see :  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see 
that  I  have.^ 

40.  And  when  He  had  said  this,  He  showed  them  His 
hands  and  feet. 

41.  But  while  they  yet  believed  not,-^  and  wondered  for 
joy.  He  said  :    Have  ye  here  any  thing  to  eat  1 

42.  And  they  offered  Him  a  piece  of  a  broiled  fish,  and  a 
honey-comb. 

43.  And  when  He  had  eaten  in  their  presence,  taking 
the  remains.  He  gave  to  them.^ 

'  St.  Mark  states  that  when  the  two  disciples  returning  related  to  the 
rest  the  occurrences  of  their  journey,  these  did  not  believe  them  :  xvi. 
13  ;  yet  it  appears  from  St.  Luke  that  the  eleven  were  convinced  by  the 
narrative  of  Simon.  To  reconcile  the  two  statements,  it  is  sufficient  to 
refer  the  disbelief  to  some  of  the  company. 

*  The  following  words  are  wanting  in  the  common  Greek,  but  are  found 
in  two  Greek  manuscripts.  "  Both  the  Syriac,  the  Coptic,  the  Saxon, 
and  the  Armenian  versions  are  conformable  to  this  reading."    Campbell. 

'  By  the  evidence  of  the  senses  Christ  sought  to  convince  the  apostles 
of  the  reality  of  His  corporal  resurrection. 

*  Fully  and  deliberately,  being,  as  it  were,  out  of  themselves  through 
excess  of  joy,  so  that  they  could  not  fully  realize  the  happiness  which 
they  felt. 

*  The  common  Greek,  and  P.  V.,  have  not  the  last  words,  concerning 

29 


450  THE    FOUR    GOSPELS. 

44.  And  He  said  to  them :  These  are  the  words  which  I 
spake  to  you,  while  I  was  yet  with  you,  that  all  things  must 
needs  be  fulfilled,  which  are  written  in  the  law  of  Moses,^ 
and  in  the  prophets,2  and  in  the  psalms,^  concerning  Me. 

45.  Then  He  opened  their  minds,*  that  they  might  un- 
derstand the  Scriptures. 

46.  And  He  said  to  them :  Thus  it  is  written,  and  thus 
it  behooved  Christ  to  suffer,  and  to  rise  again  from  the 
dead  the  third  day  : 

47.  And  that  penance  and  remission  of  sins  should  be 
preached  in  His  name  unto  all  nations,  beginning  at  Jeru- 
salem. 

48.  And  ye  are  witnesses  of  these  things. 

49.  And  I  send  the  promise  of  My  Father^  upon  you. 
But  stay  ye  in  the  city,^  till  ye  be  endued  with  power  from 
on  high. 

50.  And  He  led  them  out  as  far  as  Bethania  f  and  lift- 
ing up  His  hands,  He  blessed  them. 

51.  And  it  came  to  pass,  whilst  He  blessed  them,  He 
departed  from  them,  and  He  was  carried  up  to  heaven. 

52.  And  they  adoring^  went  back  into  Jerusalem  with 
great  joy : 

53.  And  they  were  always  in  the  temple,  praising  and 
blessing  God.     Amen.^ 

"  the  remains ;"  but  the  Coptic  and  Saxon  versions,  and  three  Greek 
manuscripts,  agree  with  the  Vulgate. 

'  The  Pentateuch  was  so  called. 

"  The  historical  books  were  included  under  this  head. 

'  Books  of  a  sententious  character,  such  as  the  Proverbs,  were  em- 
braced under  the  title  of  Psalms. 

*  He  gave  them  supernatural  light. 

^  The  Holy  Spirit,  whom  the  Father  had  promised  by  the  prophets  : 
and  whom  Christ  promised  to  send  from  the  Father. 

'  G.  P.  "Of  Jerusalem."  This  addition  is  wanting  in  three  noted  manu- 
scripts, as  also  in  the  Saxon  version.     Griesbach  and  Schott  reject  it. 

'  To  mount  Olivet.     This  was  at  the  end  of  forty  days. 

°  The  Greek  adds  dvi'o*',  Him. 

*  This  last  word  is  rejected  by  Griesbach  and  Schott.  It  is  not  found 
in  three  uncial  manuscripts,  nor  in  the  versions  generally. 


HOLY   GOSPEL   OF   JESUS    CHRIST. 

ACCORDING    TO    JOHN. 

St.  John,  the  apostle  and  evangelist,  was  the  son  of  Zebedee  and 
Salome,  and  .brother  of  James  the  Greater.  He  was  born  at  Beth- 
saida  in  Gahlee,  and  was  a  fisherman.  He  was  called  to  the  apos- 
tleship  at  an  early  age,  and  is  celebrated  by  the  Fathers  as  having 
preserved  his  virginity.  ^  Ha\ing  gone  to  Rome  imder  the  empire 
of  Domitian,  he  was  cast  into  a  caldron  of  boiling  oil,  by  order  of 
the  tyrant,  whence  he  came  forth  unhurt.^  He  was  subsequently 
banished  to  the  isle  of  Patmos  in  the  Archipelago,  where  he  wrote 
the  Apocalypse.  His  death  took  place  at  Ephesus,  at  a  very  ad- 
Tanced  age. 

This  gospel  is  more  generally  beheved  to  have  been  written  after 
his  return  from  Patmos,  about  the  year  98,  in  the  first  year  of  the 
emperor  Trajan,  the  sixty-fifth  after  the  ascension  of  our  Lord, 
when  the  apostle  was  about  eighty-five  years  of  age.  Clement  of 
Alexandria^  and  others  inform  us  that  it  was  written,  at  the  earnest 
sohcitation  of  the  bishops  and  faithful,  to  oppose  the  errors  of 
Cerinthus  and  Ebion,  who  denied  the  divinity  of  Christ.  It  was 
intended  chiefly  for  converts  from  Paganism ;  wherefore  the  Jewish 
feasts  and  customs  are  explained  in  it.  The  predictions  of  our  Lord 
concerning  the  destruction  of  Jerusalem  are  omitted,  because  the 
city  had  already  been  destroyed.  The  first  seventeen  chapters,  for 
the  most  part,  contain  matter  not  found  in  the  other  gospels.  The 
other  chapters  likewise  contain  many  particulars  not  recorded  by 
the  other  evangelists. 

The  origmal  text,  in  the  Greek  language,  was  preserved  at  Ephe- 
sus, in  the  fourth  century.  It  was  translated  into  Syriac  at  an  early 
period. 


'  Epiphan.  haer.  xxxviii.     Ambros-  de  symb.  c  xxx.     Chrys.  de  Virg. 
c.  Ixxxii.     Paulin.  ep.  iv. 
'^  TertuU.  de  praescr. 
'  Apud  Euseb.  1.  ir.  c.  xiv.  hist.  eccl. 


CHAPTER  I. 

The  Divinity  and  Incarnation  of  Christ.     John  hears  witness 
to  Him.     He  begins  to  call  His  disciples. 

1.  In  the  beginning^  was  the  Word,^  and  the  Word  was 
with  God,^  and  the  Word  was  God.* 

2.  This  was  in  the  beginning  with  God.* 

3.  All  things  were  made  through  Him  :^  and  without  Him 
was  made  nothing  that  was  made.'' 

'  Before  all  things  from  eternity.  With  Moses  the  beginning  is  con- 
nected with  the  creation,  and  consequently  limited.  John  says  nothing 
to  restrict  its  meaning. 

"^  Some  moderns  have  fancied  that  the  evangelist  borrowed  his  ideas 
about  "  the  Word  "  from  Philo  the  Jew,  or  from  Plato  :  but  it  is  easy  to 
show  the  wide  difference  between  his  teaching  and  theirs.  He  was  ut- 
terly unacquainted  with  the  writings  of  the  Pagan  philosopher  ;  and  if 
he  had  heard  any  thing  of  his  lucubrations,  he  left  nothing  which  could 
confirm  or  favor  them.  The  doctrine  as  well  as  the  style  of  John  sa- 
vors nothing  of  Grecian  discipline.  He  may  have  had  in  view  what  is 
written  in  the  sacred  books  concerning  Wisdom.  The  term  "  Word  " 
may  have  been  appropriated  to  the  Son,  because  He  is  for  us  the  revealed 
wisdom  of  the  Father. 

'  In  intimate  union.  "  Since  the  evangelist  declares  that  the  Word 
was  with  God,  he  manifestly  shows  that  there  is  one  Son,  who  subsists 
in  Himself,  and  one  God  the  Father,  with  whom  the  Word  is."  St. 
Cyril.  Alex. 

*  The  identity  of  the  Word  with  God  is  here  affirmed  :  yet  a  personal 

distinction  has  been  already  declared.     The  Word  was  with  God  the 

Father,  and  was  God,  equally  as  the  Father,  although  personally  distinct. 

^  Repetitions  enforcing  what  was  already  said  are   familiar  to  this 

evangelist. 

^  The  Greek  most  commonly  means  through.  The  Father  may  be 
said  to  create  through  the  Word,  who,  being  the  same  God,  does 
whatever  the  Father  does,  by  an  inseparable  operation  of  the  divine 
nature.  The  sacred  writers  often  use  the  Greek  term  to  express  the 
agent,  or  author,  as  1  Cor.  i.  9.  "  God  is  faithful,  hy  (8ia)  whom  ye 
were  called." 

'  Not  even  a  single  created  thing  exists  without  the  concurrent  action 
of  the  Son :  "  Since  then  the  evangelist  declares  that  creatures  were  made 
by  Him,  he  plainly  teaches  that  He  is  different  from  created  nature,  and 


ST.   JOHN.  453 

4.  In  Him  was  life,^  an4  the  life  was  the  light  of  men  :^ 

5.  And  the  light  shineth  in  darkness,'  and  the  darkness 
did  not  receive  it.* 

6.  There  was  a  man  sent  from  God,^  whose  name  was 
John. 

7.  This  man  came  for  a  witness,  to  bear  witness  of  the 
light,  that  all  men  might  believe  through  him. 

8.  He  was  not  the  light,  but  he  was  to  bear  witness  to 
the  light. 

9.  There  was  the  true  light,  which  enlighteneth  every 
man  that  cometh  into  this  world.^ 

10.  He  was  in  the  world,  and  the  world  was  made 
through  Him,  and  the  world"^  knew  Him  not. 


that  by  His  ineffable  power  all  things  were  produced  from  nothing." 
St.  Cyril.  Alex.     "From  the  angel  to  the  worm,"  says  St.  Augustin. 

^  The  Word  was  the  source  of  life. 

"  The  principle  of  life  which  emanates  from  the  Son,  spreads  light 
over  mankind,  gives  animation  to  inert  matter.  Supernatural  truth — 
the  light  and  life  of  the  soul — comes  likewise  from  the  Divine  Word. 

'  The  divine  truth  shines  forth  amidst  the  darkness  of  human  errors. 
*'  Perhaps  foolish  hearts  cannot  yet  receive  this  light,  because  they  are 
prevented  by  their  sins  from  seeing  the  light.  Let  them  not  imagine 
that  the  light  is  wanting,  because  they  cannot  see  it,  for  they  are  dark- 
ness by  reason  of  their  sins."     St.  Aug. 

*  The  darkness  of  mankind  was  such  that  they  generally  obstructed 
and  shut  out  the  light,  instead  of  receiving  it  with  submission  and  thank- 
fulness. "  Comprehenderunt  "  in  the  Vulgate,  and  xattXajisv  in  the  text, 
mean  that  the  darkness  did  not  admit  the  light.  "  The  darkness  knew 
not  the  Son  of  God."  St.  Cyril.  Alex.:  "As  a  blind  man  standing  before 
the  sun  is  without  his  light,  although  the  sun  shine  on  him  :  so  every 
foolish,  iniquitous,  impious  man  is  blind  of  heart."     St.  Augustin. 

"  Divinely  called.     Matt.  iii.  1.     Mark  i.  24. 

°  Infra  iii.  19.  Every  human  being  receives  light ;  having  reason, 
which  is  an  emanation  of  the  Word.  Grace  also  is  mercifully  dispensed 
to  all,  although  in  different  degrees,  according  to  the  mysterious  coun- 
sels of  God.  "  The  Son  of  God,"  says  St.  Cyril,  "  as  Creator,  enlightens, 
for  He  is  the  true  light ;  and  the  creature  shines  by  the  participation  of 
His  light,  and  is  called  light,  through  the  grace  of  God,  who  glorifies  him 
beyond  the  exigencies  of  his  nature." 

'  The  inhabitants  of  the  world  did  not  recognise  the  Word,  although 
He  concurred  with  the  Father  to  their  creation.     Heb.  xi.  3. 


454  THE    FOUR    GOSPELS. 

11.  He  came  to  His  own,^  a^d  His  own^  received  Him 
not. 

12.  But  as  many  as  received  Him,^  He  gave  to  them 
power  to  be*  children  of  God,  to  those  who  believe  in*  His 
name, 

13.  Who  are  born,  not  of  blood,^  nor  of  the  will  of  the 
flesh,'  nor  of  the  will  of  man,^  but  of  God. 

14.  And  the  Word  became  flesh,''  and  dwelt^°  among  us  : 

'  To  His  own  possessions.  Israel  was  called  the  peculiar  inheritance 
and  people  of  God. 

'  Those  of  His  household  did  not  receive  Him.  The  Word  is  compared 
to  the  owner  of  a  house,  who  on  returning  home  is  refused  admittance 
by  His  servants,  or  children.  "  Who  are  His  own^  "  asks  St.  Augustin, 
"  the  men  whom  He  created  ....  the  Jews,  whom  He  preferred  to 
all  nations." 

'  By  faith  acknowledging  Him  as  their  Lord. 

■*  He  gave  them  the  privilege  of  being  sons  of  God.  This  marks 
their  adoption  as  altogether  different  from  His  ovrn  sonship. 

"  Totj  fttatsvovaw  sij  to  ovofia  dut'otj.  P.  "  to  them  that  believe  on  His 
name."  "  To  believe  on  "  is  a  form  of  speech  introduced  in  the  six- 
teenth century  to  promote  the  new  opinions  in  regard  to  justifying  faith. 
The  ancient  Latin  interpreter  used  generally  the  preposition  in  with  the 
ablative  case,  although  the  accusative  is  in  the  text,  because  the  Hebrew 
writers  in  the  Greek  language  often  use  the  prepositions  with  great  lati- 
tude, as  in  their  vernacular  tongue.  See  infra  v.  18.  The  force  of  the 
phrase  is  to  believe  His  doctrine  and  follow  Him  as  Teacher  and  Lord. 
'*  What  is  it  to  believe  in  Him  1  "  asks  St.  Augustin :  "  It  is  to  love  with 
faith,  with  faith  to  go  to  Him,  and  to  be  incorporated  with  His  members. 
This  is  the  faith  which  God  requires  of  us  ;  and  He  does  not  find  what 
He  requires,  unless  He  gives  what  He  may  find."  St.  Augustin  in 
c.  vii.     Joan,  tract,  xxix.  6. 

*  It  is  plural  in  the  text,  conformably  to  the  Hebrew  idiom.  The 
meaning  is,  that  the  birth  in  question  was  not  in  conformity  with  natural 
laws. 

'  This  may  be  another  form  of  stating  the  same  thing ;  or  it  may  have 
reference  to  inordinate  concupiscence. 

'  Nor  by  mere  human  adoption. 

°  The  term :  Flesh,  by  the  figure  synecdoche,  is  taken  for  the  human 
nature,  as  im  Luke  iii.  6  :  "All  flesh  shall  see  the  salvation  of  God." 
The  Word  );  ecame  man,  having  assumed  our  nature  to  a  union  with  His 
Divine  Person.     Matt.  i.  16.     Luke  ii.  7. 

'"  As  in  a  tent.  His  humanity  concealed  the  glory  of  the  Godhead. 
"  He  dwelt  in  the  flesh,  and  used  as  His  own  the  temple  which  He  as- 
sumed from  the  Holy  Virgin."     St.  Cyril.  Alex. 


ST.    JOHN.  455 

(and  we  saw  His  glory/  the  glory  as^  of  the  only-begotten' 
of  the  Father)  full*  of  grace  and  truth. 

15.  John  beareth  witness  of  Him,  and  crieth  out,  saying: 
This  was  He  of  whom  I  said :  He  that  shall  come  after 
me,  is  made  before  me  ;^  because  He  was  before  me. 

16.  And  of  His  fulness  we  all  have  received,  and  grace 
for  grace.^ 

17.  For  the  law  was  given  by  Moses,  grace'  and  truth^ 
came  through  Jesus  Christ. 

18.  No  man  saw  God  at  any  time  :^  the  only-begotten 


'  As  piercing  through  the  veil  of  His  human  nature. 
^  This  particle  does  not  necessarily  qualify  the  title  which  follows. 
'  This  title  entirely  distinguishes  the  Word  from  the  adopted  sons  of 
God.     It  is  specially  given  by  St.  John. 

*  This  is  in  the  nominative  case  in  apposition  with  "  the  Word,"  as 
appears  from  the  Greek.  Christ  is  the  overflowing  fountain  of  grace, 
and  the  infallible  Teacher  of  aU  truth. 

*  I  have  restored  the  Rhemish  translation,  because  it  is  literal,  and 
leaves  undetermined  the  meaning,  which  is  disputed.  "A  Catholic " 
maintains  that  it  should  be  rendered  "  existed  before  Me,"  and  that  the 
two  members  of  the  sentence  are  of  similar  import ;  repetitions  being 
frequent  in  this  evangelist.  The  following  words  he  considers  to  be  a 
confirmation  of  the  previous  enunciation.  The  modern  edition  is  con- 
formable to  the  Protestant  version  :  "  is  preferred  before  me."  St.  Au- 
gustin  explains  the  text  in  this  sense. 

°  In  consideration  of  His  merits  we  obtained  grace.  1  Tim.  vi.  17. 
Grace  upon  grace  is  bestowed  on  us.  Faith  is  given  in  the  first  place, 
and  other  graces  follow,  through  which  we  are  enabled  to  do  works,  to 
which  eternal  life  is  promised :  "  In  giving  the  reward  of  immortality 
afterwards,  God  crowns  His  own  gifts,  not  thy  merits  .  .  .  God  crowns 
in  us  the  gifts  of  His  mercy  :  provided  we  walk  with  perseverance  in  the 
grace  which  we  have  first  received."     St.  Augustin. 

■'  Abundant  grace  came  to  mankind  through  Christ.  Those  who  lived 
under  the  law  could  be  saved  only  through  His  merits.  The  grace 
which  was  bestowed  on  them  did  not  belong  to  the  law,  which  was  a 
mere  external  rule  of  action,  prescribing  what  was  to  be  done,  without 
giving  the  necessary  aid  for  its  performance. 

*  The  counsel  of  God  for  the  salvation  of  men  was  manifested  by 
■Christ.  The  ancients  were  instructed  in  the  primary  truths  of  revelation  ; 
but  the  fulness  of  truth  was  declared  by  Him. 

'  In  the  divine  essence.  1  Tim.  vi.  16.  1  John  iv.  12.  God  manJr 
fested  Himself  by  His  angels,  who  appeared  in  assumed  forms. 


456  THE    FOUR    GOSPELS. 

Son,  who  is  in  the  bosom  of   the  Father,^  He   hath  de- 
clared.2 

19.  And  this  is  the  testimony  of  John,  when  the  Jews 
sent  from  Jerusalem  priests  and  Levites  to  him,  to  ask  him : 
Who  art  thou  P 

20.  And  he  confessed  and  did  not  deny  ;    and  he  con- 
•  fessed  :*  I  am  not  the  Christ. 

21.  And  they  asked  him  :  What  then  ?  Art  thou  Elias'^ 
And  he  said :  I  am  not.  Art  thou  the  prophet  ?^  And  he 
answered :  No.^ 

22.  They  said  therefore  to  him :  Who  art  thou,  that  we 
may  give  an  answer  to  those  who  sent  us  ?  what  sayest 
thou  of  thyself  ? 

23.  He  said  :  I  am  the  voice  of  one  crying  in  the  wilder- 
ness: Make  straight  the  way  of  the  Lord;,  as  said  the 
prophet  Isaiah.^ 

24.  And  they  that  were  sent  were  of  the  Pharisees. 

25.  And  they  asked  him,  and  said  to  him :  Wh)^  then 
dost  thou  baptize,^  if  thou  be  not  Christ,  nor  Elias,  nor  the 
prophet  ? 

^  Thi&  is  another  mode  of  expressing  the  substantial  union  of  the  Son 
with  the  Father. 

^  The  pronoun  is  wanting  in  the  text.  The  Son  made  known  the  Fa- 
ther, and  disclosed  His  counsel. 

'  The  fame  of  his  extraordinary  sanctity  led  them  to  suspect  that  he 
might  be  the  Messiah. 

^  Repetitions  are  familiar  to  this  evangelist.  They  have,  however, 
special  force  in  this  instance,  and  render  the  observation  very  emphatic. 

'  The  Jews  expected  a  prophet,  eminently  so  called,  besides  Elias. 
Christ  was  so  designated  by  Moses.     Deut.  xviii.  18. 

"  John  denied  that  he  was  "  the  prophet,"  since  this  properly  was 
Christ.  He  was,  however,  a  prophet,  and  greater  than  a  prophet — 
greater  than  any  who  had  before  appeared  among  men— being  privileged 
to  know  and  point  out  Christ,  whose  immediate  coming  he  had  predicted. 

'  Like  a  herald  going  before  a  king.  Isai.  xl.  3.  Matt.  iii.  3.  Mark 
i.  3.     Luke  iii.  4. 

*  Baptism  was  a  rite  of  purification,  which,  when  not  performed  in 
obedience  to  some  legal  prescription,  or  established  usage,  such  as  when 
Pagans  were  made  proselytes  of  justice,  could  not  be  undertaken  without 
a  divine  warrant.  The  Pharisees  ask  why  John  baptized,  whilst  he  dis- 
claimed Messiahship  and  the  prophetic  office. 


ST.    JOHN.  457 

26.  John  answered  them,  saying :  I  baptize  with  water  ;^ 
but  there  hath  stood  in  the  midst  of  you,  one  whom  ye 
know  not. 

27.  The  same  is  He  that  shall  come  after  me,  who  was 
made  before  me  i^  the  latchet  of  whose  shoe  I  am  not 
worthy  to  loose.' 

28.  These  things  were  done  in  Bethania,*  beyond  the  Jor- 
dan,^ where  John  was  baptizing. 

29.  The  next  day^  John  saw  Jesus  coming  to  him,  and 
he  saith :  Behold  the  Lamb  of  God,^  behold  Him  who  taketh 
away  the  sin^  of  the  world. 

30.  This  is  He  of  whom  I  said :  there  cometh  after  me  a 
man  who  is  made  before  me  :^  because  He  was  before  me. 

31.  And  I  knew  Him  not;^°  but  that  He  may  be  made 

*  As  if  he  said  :  My  baptism  is  a  mere  emblematic  rite.     Matt.  iii.  11. 

*  The  Rhemish  versibn :  "  that  is  made  before  me."  The  modern 
edition  agrees  with  the  Protestant :  "  is  preferred  before  me."  The 
words  are  rejected  by  Griesbach.  See  Mark  i.  7.  Luke  iii.  16.  Act.s 
i.  5  ;  xi.  16  ;  xix.  4. 

'  This  was  a  menial  office.  The  Baptist  acknowledged  himself  un- 
worthy to  perform  the  lowest  office  for  Christ. 

*  G.  P.  "  Bethabara,"  which  is  rejected  by  Griesbach  and  Schott. 
"  Dr.  Campbell,  with  reason,  prefers  the  reading  Br^davta,  which  is  found  in 
manuscripis  both  in  number  and  in  value,  more  than  a  counterpoise  to 
those  which  contain  the  common  reading.  Add  to  these  the  Vulgate, 
Saxon,  and  both  the  Syriac  versions,  together  with  Nonnus'  Greek  pa- 
raphrase of  this  gospel,  which  is  entitled  to  be  put  on  the  footing  of  an 
ancient  translation.  Also  several  ancient  authors,  and  some  of  the  best 
editions,  so  read."    Bloomfield. 

^  It  is  different  from  Bethany,  where  Lazarus  and  his  sisters  lived. 
It  signifies  a  house  near  a  ferry. 

"  At  a  time  subsequent  to  the  baptism  of  Christ.  It  cannot  be  ri- 
gorously understood.  Trj  sTtavpLov,  "'on  the  morrow,"  is  a  familiar  phrase 
of  St.  John  for  an  indefinite  time,  v.  35,  44. 

'  The  innocent  and  unresisting  victun  to  be  offered  to  God.  There 
is  an  allusion  to  the  Paschal-lamb,  whose  blood  was  sprinkled  on  the 
door-posts. 

^  The  iniquity. 

"  "  Who  was  before  me." 

"  John  having  been  in  the  desert  from  an  early  age,  did  not  know 
Jesus,  although  he  may  have  been  familiar  with  Him  in  his  early  years. 
He  baptized  with  a  view  to  prepare  the  nation  for  His  coming,  and  in 


458  THE    FOUR    GOSPELS. 

manifest  in   Israel,  therefore   am  I  come,  baptizing  with 
water. 

32.  And  John  bare  witness,  saying :  I  saw  the  Spirit' 
coming  down  from  heaven  as  a  dove,  and  He  remained 
upon  Him, 

33.  And  I  knew  Him  not:  but  He  who  sent  me  to  bap- 
tize with  water,^  He  said  to  me  :^  He  upon  whom  thou  shalt 
see  the  Spirit  descending  and  remaining  on  Him,  He  it  is 
that  baptizeth  with  the  Holy  Ghost.* 

34.  And  I  saw,  and  I  bare  witness,  that  this  is  the  Son 
of  God. 

35.  The  next  day  again  John  stood,  and  two  of  his  dis- 
ciples. 

36.  And  beholding  Jesus  walking,  he  saith :  Behold  the 
Lamb  of  God. 

37.  And  the  two  disciples  heard  him  speak,  and  they 
followed  Jesus. 

3S.  And^  Jesus  turning,  and  seeing  them  following  Him, 
saith  to  them:  What  seek  ye?  But  they  said  to  Him: 
Rabbi,  (which  is  to  say,  being  interpreted.  Master,)  where 
dwellest  Thou  ? 

39.  He  saith  to  them :  Come  and  see.  They  came  and 
saw  where  He  abode,  and  they  staid  with  Him  that  day: 
now^  it  was  about  the  tenth  hour.'' 

40.  And  Andrew,  the  brother  of  Simon  Peter,  was  one 
of  the  two  who  had  heard  from  John,  and  followed  Him. 

41.  He  findeth  first  his  brother  Simon,  and  saith  to  him : 

the  confidence  that  Jesus  would  be  made  manifest,  on  presenting  Him- 
self for  baptism. 

'  Matt.  iii.  16.     Mark  i.    10.     Luke  iii.  22. 

'^  The  pronoun  is  repeated  in  the  text. 

^  By  revelation. 

*  This  was  the  certain  sign  by  which  John  was  to  be  assured  of  the 
person  of  Jesus.  However,  on  His  approach  for  baptism,  he  felt  impressed 
with  His  appearance,  and  addressed  Him  as  His  superior  and  Lord. 

'  G.  6i.    P.  "  Then." 

°  G.  Si.    P.  "  for." 
About  four  o'clock  p.  m. 


ST.    JOHN.  459 

'A^e  have  found  the  Messiah,  which  is,  being   interpreted, 
the  Christ." 

42.  And  he  brought  him  to  Jesus.  And  Jesus  looking 
upon  him,  said  :  Thou  art  Simon,  the  son  of  Jona  :  thou 
shalt  be  called  Cephas,  which  is,  being  interpreted. 
Peter.2 

43.  On  the  following  day  He^  would  go  forth  into  Gali- 
lee, and  He  findeth  Philip.  And  Jesus  saith  to  him  :  Follow 
Me. 

44.  Now  Philip  was  of  Bethsaida,  the  city  of  Andrew 
and  Peter. 

45.  Philip  findeth  Nathanael,*  and  saith  to  him :  We 
have  found  Him  of  whom  Moses  in  the  law^  and  the  pro- 
phets^ wrote,  Jesus  the  son  of  Joseph  of  Nazareth." 

46.  And  Nathanael  said  to  him  :  Can  any  good  come 
from  Nazareth  ?*^  Philip  saith  to  him  :  Come  and  see.^ 

47.  Jesus  saw  Nathanael  coming  to  Him,  and  He  saith 
of  him  :  Behold  an  Israelite  indeed,^^  in  whom  there  is  no 
guile. 

48.  Nathanael  saith  to  Him  :  Whence  knowest  Thou 
me  ?  Jesus  answered,  and  said  to  him  :  Before  Philip  called 
thee,  when  thou  wast  under  the  fig-tree/^  I  saw  thee. 


*  The  Greek  name  by  which  the  gentile  converts  knew  Him. 
'  The  name  by  which  he  was  generally  known. 

'  G.  P.  "  Jesus."    Schott  considers  it  a  gloss. 

*  It  appears  that  this  occurred  after  Philip  had  followed  Jesus,  and 
remained  with  Him  some  time,  so  as  to  be  convinced  that  He  was  the 
Christ. 

"  Gen.  xlix.  10 ;  Deut.  x.  18. 

*  Isai.  xl.  10  ;  xlv.  8.  Jer.  xxiii.  5.  Ezech.  xxxiv.  23  ;  xxxvii.  24. 
Dan.  ix.  24,  25. 

'  Philip  was  not  yet  instructed  in  His  supernatural  conception. 

*  As  a  small  village,  it  was  thought  incapable  of  producing  a  distin- 
guished personage. 

*  Philip  invites  Nathanael  to  test  the  fact  by  experience. 

'°  A  true  heir  of  the  promises  :  an  upright  undissembling  man. 

"  Probably  in  prayer,  or  meditation.  From  the  praise  given  to  Na- 
thanael, we  must  presume  that  he  was  piously  occupied,  and  that  there 
was  no  earthly  witness  present. 


460  THE    FOUR    GOSPELS. 

49.  Nathanael  answered  Him,  and  said :  Rabbi,  Thou 
art  the  Son  of  God  :  Thou  art  the  King  of  Israeh^ 

50.  Jesus  answered,  and  said  to  him-:  Because  I  said  to 
thee,  I  saw  thee  under  the  fig-tree,  thou  believest ;  greater 
than  these  things  shalt  thou  see. 

51.  And  He  saith  to  him:  Verily,  verily,^  I  say  to  you,^ 
ye  shall  see  the  heaven  opened,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  man.* 


CHAPTER  II. 

Clmst  changes  water  into  wine :    He  casts  the  sellers  out 
of  the  temple. 

1.  And  the  third  day°  there  was  a  wedding  in  Cana  of 
Galilee  :^  and  the  mother  of  Jesus  was  there.'' 

2.  And  Jesus  also  was  invited,  and  His  disciples,  to  the 
wedding. 

3.  And  the  wine  failing,^   the  mother  of  Jesus  saith  to 
Him  :  They  have  no  wine.^ 


'  This  knowledge,  which  was  manifestly  supernatural,  convinced 
Philip  that  Jesus  was  the  Messiah. 

^  The  repetition  of  Amen  is  peculiar  to  this  evangelist. 

'  G.  P.  "  hereafter."  The  corresponding  words  are  wanting  in  the 
Vatican  and  another  uncial  manuscript,  and  in  the  Memphitic,  iEthiopic 
and  Armenian  versions. 

*  We  cannot  doubt  that  this  was  verified. 
^  From  His  departure  for  Galilee. 

*  There  was  another  Cana,  not  far  from  Julias. 

Probably  as  a  relative  of  the  parties,  and  manager  for  them.  She  is 
not  stated  to  have  been  invited. 

"  As  the  Jewish  weddings  lasted  seven  or  eight  days,  the  wine  may 
have  failed  after  several  days. 

°  This  was  intended  as  an  appeal  to  Him  in  behalf  of  the  married 
couple,  who  would  be  mortified  if  their  guests  were  not  furnished  with 
wine.     She  knew  His  power,  and  judged  it  not  unworthy  of  His  good- 


ST.   JOHN.  461 

4.  And  Jesus  saith  to  her  :  Woman,^  what  hast  thou  to 
do  with  Me  P  My  hour  is  not  yet  come.^ 

5.  His  mother  saith  to  the  waiters :    Whatsoever  He 
shall  say  to  you,  do  ye.* 

6.  Now  there  were  set  there  six  stone  pitchers,  accord- 


ness  to  come  to  their  relief.  "  His  mother,"  says  St.  Cyril  of  Alexandria, 
"  knowing  that  all  things  were  possible  to  Him,  exhorts  Him  to  exercise 
His  usual  goodness  and  compassion." 

'  "  This  word  was  a  form  of  address  which  implied  nothing  of  disrespect, 
and  was  employed  by  our  Lord  on  the  most  affecting  of  all  occasions, 
and  when  He  especially  evinced  His  exquisite  sympathy  and  tender  re- 
gard for  this  very  parent.  This  being  the  case,  it  is  scarcely  necessary 
to  advert  to  the  classical  authorities  which  have  been  produced  from 
Homer  to  Dio  Cassius  in  proof  of  the  above  position."     Bloomfield. 

^  I  have  adopted  the  Protestant  translation,  for  the  sake  of  uniformity 
in  the  various  places  in  which  the  phrase  occurs,  although  the  meaning 
is  manifestly  modified  by  the  circumstances.  Here  it  can  only  be  :  why 
dost  thou  ask  this  of  Me  ■?  "  The  mother,"  says  St.  Augustin,  "  demanded 
a  miracle  :  but  He  in  divine  operations  does  not  recognise  maternal  au- 
thority, and  says  as  it  were :  Thou  didst  not  bring  forth  My  wonder- 
working power:  thou  art  not  the  mother  of  My  divinity."  Titmann,  a 
Protestant  interpreter,  considers  the  phrase  as  equivalent  to  :  "  Leave 
that  to  My  care,  good  mother."  "  It  is  not,"  he  observes,  "  the  language 
of  reproof,  or  refusal,  but  rather  of  consolation  and  promise."  Hall, 
altered  by  Glasse,  says  :  "  He,  whose  mildness  and  condescension  never 
dismissed  a  suppliant  ungratified,  would  not  frown  on  her  who  bare  Him. 
He  who  had  commanded  us  to  honor  and  revere  our  parents,  would  not 
Himself  treat  His  mother  with  disdain." 

^  The  time  for  the  public  manifestation  of  His  divinity,  according  to 
the  general  decree  of  His  Father,  had  not  arrived  :  yet  He  anticipates, 
in  condescension  to  her.  "He  clearly  shows,"  says  St.  Cyril  of  Alexan- 
dria, "  how  much  parents  should  be  honored,  by  proceeding  at  once  to 
the  performance  of  the  miracle,  for  His  mother's  sake,  which  otherwise 
He  would  have  deferred."  The  Protestant  Archbishop  Newcome  ob- 
serves :  "  When  our  Lord  had  given  this  gentle  rebuke,  with  the  authority 
of  a  prophet  sent  from  God,  and  with  a  design  to  prevent  similar  inter- 
ference in  future,  he  suffered  her  request  to  sway  with  Him  ;  and  seems 
to  have  made  the  first  display  of  His  glorious  power  partly  in  deference 
to  her." 

'•  She  understood  Him  to  consent.  "  The  mother,"  observes  St.  Cy- 
ril, "  well  knew  that  great  authority  and  dignity  were  given  her  by  the 
Lord  ;  and  having  persuaded  her  Son  in  a  becoming  way,  she  prepares 
the  attendants,  and  exhorts  them  to  do  all  things  which  He  shall  order 
them." 


462  THE    FOUR    OOSPELS. 

ing    to   the  manner  of  the  purification  of  the  Jews/  con- 
taining- two  or  three  measures  apiece.^ 

7.  Jesus  saith  to  them :  Fill  the  pitchers  with  water. 
And  they  filled  them  up  to  the  brim. 

8.  And  Jesus  saith  to  them  :  Draw  out  now,  and  carry 
to  the  master  of  the  feast.^     And  they  carried  it. 

9.  And  when  the  master  of  the  feast  had  tasted  the 
water  made  wine,*  and  knew  not  whence  it  was,  but  the 
waiters  knew  who  had  drawn  the  water,  the  master  of  the 
feast  calleth  the  bridegroom, 

10.  And  saith  to  him:  Every  man  at  first  setteth  forth 
good  wine,  and  when  men  have  well  drunk,^  then  that 
which  is  inferior  :  but  thou  hast  kept  the  good  wine  until 
now. 

11.  This  beginning  of  miracles''  did  Jesus  in  Cana  of 
Galilee,  and  manifested  His  glory,'  and  His  disciples  be- 
lieved in  Him.^ 

12.  Afier  this  He  went  down  to  Capharnaum,  He  and  His 
mother,  and  His  brethren,''  and  His  disciples :  and  they  re- 
mained there  not  many  days. 

'  For  the  purpose  of  making  legal  purifications,  by  washing  their  hands 
and  feet,  as  was  customary.  This  evangelist  speaks  of  Jewish  usages 
and  of  the  Jews  themselves  as  one  writing  for  gentile  converts. 

■  The  quantity  is  not  ascertained ;  but  it  is  clear  that  it  was  great. 
As  the  nuptial  feast  lasted  many  days,  and  the  concourse  of  guests  was 
great,  much  wine  was  drunk.  Our  Lord  by  this  miracle  showed  that  He 
did  not  condemn  convivial  enjoj^ment.  Excessive  indulgence  is  unjustifi- 
able, and  self-denial  is  commendable  :  but  no  one  is  to  be  censured  for  a 
moderate  use  of  exhilarating  drink. 

^  Who  presided  as  chairman. 

*  Christ  by  His  power  changed  the  water  into  wine. 

^  The  term  is  used  for  free  drinking,  but  does  not  necessarily  imply 
mtoxication. 

*  The  first  miracle  that  was  publicly  performed  by  Him.  We  know 
not  whether  He  performed  any  privately. 

''  His  divine  power. 

'  As  one  endowed  with  miraculous  power — nay,  very  God. 

*  "  Whence  had  our  Lord  brethren  V  asks  St.  Augustin.  "  Did  Mary 
bring  forth  other  children  1  Far  away  this  thought :  for  with  her  the 
dignity  of  virgins  took  its  rise  .  .  .  Read  the  scripture,  and  you  will  find 


ST.    JOHN.  463 

13.  And  the  passover  of  the  Jews  was  at  hand,  and 
Jesus  went  up  to  Jerusalem. 

14.  And  He  found  in  the  temple^  those  that  sold  oxen- 
and  sheep,  and  doves,  and  the  money  changers  on  their 
seats. 3 

15.  And  when  He  has  made  as  it  were*  a  whip  of  small 
cords,^  He  drove  them  all  out  of  the  temple,  the  sheep  also 
and  the  oxen  ;  and  the  money  of  the  changers  He  poured 
out,  and  He  overthrew  the  tables.^ 

16.  And  to  those  that  sold  doves  He  said  :  Take  these 
things  hence ;  and  make  not  the  house  of  My  Father  a 
house  of  traffic. 

17.  And  His  disciples  remembered  that  it  was  written  : 
"  The  zeal  of  Thy  house  hath  eaten  Me  up."^ 

18.  The  Jews  therefore  answered,  and  said  to  Him  : 
What  sign  dost  Thou  show  to  us,  seeing  Thou  doest  these 
things  ? 

19.  Jesus  answered  and  said  to  them  :  Destroy  this 
temple,^  and  in  three  days  I  will  raise  it  up. 

20.  The  Jews  then  said :  Six  and  forty  years  was  this 
temple  in  building,^  and  wilt  Thou  raise  it  up  in  three 
days  ? 

that  the  uncle  and  sister's  son  are  called  brothers  ;  and  having  this  usage 
present  to  your  mind,  you  will  perceive  that  all  the  relations  of  Mary  are 
styled  brothers  of  Christ." 

'  The  court  was  considered  part  of  the  temple. 

^  Cattle. 

^  Literally  :  "  sitting." 

*  This  particle  is  not  in  the  text. 

'  It  does  not  appear  that  He  struck  them. 

'  This  was  an  act  of  zeal,  which  the  parties  dared  not  resist,  being 
awed  by  His  presence  and  manner. 

'  Ps.  Ixviii.  10. 

°  Matt.  xxvi.  61 ;  xxvii.  40.   Mark  xiv.  58  ;  xv.  29. 

°  This  is  supposed  by  some  to  have  been  the  time  occupied  in  the 
repairing,  or  rebuilding  of  it,  under  Herod  the  Great,  which  commenced 
in  the  eighteenth  year  of  his  reign,  and  was  continued  after  his  death  ; 
but  others  consider  it  an  exaggerated  statement  of  the  time  spent  in  re- 
building the  temple  under  Zorobabel. 


4G4  THE    FOUR    GOSPELS. 

21.  But  He  spake  of  the  temple  of  His  body. 

22.  When,  therefore,  He  was  risen  again  from  the  dead, 
His  disciples  remembered  that  He  had  said  this,i  and 
they  believed  the  scripture,^  and  the  word  that  Jesus 
had  said. 

23.  Now  when  He  was  at  Jerusalem  at  the  passover, 
upon  the  festival  day,  many  believed  in  His  name,  seeing 
His  signs  which  He  did. 

24.  But  Jesus  did  not  trust  Himself  to  them,^  for  He 
knew  all  men, 

25.  And  because  He  needed  not  that  any  should  give 
testimony  of  man  :  for  He  Himself  knew  what  was  in  man.* 


CHAPTER  III. 

The  discourse  of  Christ  toith  Nicodemus.      The  testimony 

of  John. 

1.  And  there  was  a  man  of  the  Pharisees  named  Ni- 
codemus, a  ruler^  of  the  Jews. 

2.  This  man  came  to  Jesus  by  night,^  and  said  to  Him : 
Rabbi,''^  we  know  that  Thou  art  come  a  teacher  from  God : 
ibr  no  man  can  do  these  signs  which  Thou  doest,  unless 
God  be  with  him, 

3.  Jesus  answered,  and  said  to  him :  Verily,  verily,- 1  say 

'  Ps.  iii.  6 ;  Ivi.  9. 

^  G.  P.  "  unto  them."  The  pronoun  is  cancelled  by  Griesbach  and 
Schott  on  the  authority  of  many  manuscripts  and  versions. 

^  To  the  unbelieving  Jews,  or  even  to  believers,  vfho  might  yield  to 
temptation. 

*  He  knew  the  secret  dispositions  of  the  heart. 

*  President  of  a  synagogue,  or  member  of  the  Sanhedrim.   A  Senator. 

*'  To  avoid  observation,  as  odium  was  incurred  by  professing  attach- 
ment to  Christ.  The  eminence  of  his  position  rendered  him  the  more 
cautious. 

'  This  title — Master,  or  Doctor — was  given  by  him  under  a  convictioa 
that  He  was  eminently  such — a  teacher  sent  by  God. 


ST.    JOHN.  465 

to  thee,  unless  a  man  be  born  again,^  he  cannot  see^  the 
kingdom  of  God. 

4.  Nicodemus  saith  to  Him  :  How  can  a  man  be  born 
when  he  is  old  ?  Can  he  enter  a  second  time  into  the  womb 
of  his  mother,  and  be  born  again  P 

5.  Jesus  answered :  Verily,  verily,  I  say  to  thee,  unless 
a  man  be  born  again*  of  water  and  the  Holy  Ghost,^  he 
cannot  enter  into  the  kingdom  of  God.^ 

6.  That  which  is  born  of  the  flesh,  is  flesh:  and  that 
which  is  born  of  the  spirit,  is  spirit.'' 

7.  Wonder  not  that  I  said  to  thee,  ye  must  be  born 
again. 

8.  The  Spirit^  breatheth  where  He  willeth ;   and  thou 

'-  Literally  :  "  from  above  :  "  but  it  is  here  taken  for  "  again,"  as  ap- 
pears from  the  observation  of  Nicodemus.  See  also  Gal.  iv.  9.  St.  Cyril 
Alex,  observes  :  "  our  Lord  called  the  regeneration  which  takes  place 
through  the  Holy  Ghost,  a  birth  from  above." 

^  Without  supernatural  light,  man  could  not  knovr  the  kingdom  which 
Christ  came  to  establish — so  diiferent  from  earthly  empires. 

^  This  adverb  is  wanting  in  the  text. 

^  The  adverb  is  omitted. 

^  The  means  of  the  second  birth  are  pointed  out,  water  as  the  instru- 
ment, and  the  Holy  Ghost  as  the  efficient  cause.  The  birth  sometimes 
takes  place  through  the  Holy  Ghost  without  the  water,  the  desire  being 
accepted  for  the  deed.  The  text  has :  "  Spirit,"  without  the  epithet 
"  holy."  St.  Cyril  read  in  like  manner,  who,  nevertheless,  observes : 
"  the  spirit  of  man  is  sanctified  by  the  Holy  Ghost :  the  body  is  sanctified 
by  the  water." — "  By  the  operation  of  the  Holy  Ghost  the  waters  are 
endowed  with  divine  virtue,  by  which  they  cleanse  the  body  of  the 
baptized  person." 

"  Without  the  new  birth,  no  one  can  be  a  member  of  the  Church,  which 
is  the  kingdom  of  God  on  earth.  Without  this  membership,  no  one  can 
enter  the  kingdom  of  heaven. 

'  Man,  as  an  animal  being,  is  born  by  natural  generation  :  his  super- 
natural life  must  be  derived  from  divine  influence. 

*  Many,  with  St.  Cyril  of  Alexandria,  refer  this  to  the  wind,  which 
bloweth  in  any  direction,  and  its  sound  is  heard,  although  it  is  impos- 
sible to  determine  its  cause,  or  what  may  change  its  direction.  So  is 
the  new  birth  a  divine  operation,  which  cannot  be  fully  explained.  "As 
from  a  kind  of  image,  from  the  likeness  of  that  which  falls  under  the 
senses,  we  learn  things  that  fall  not  under  the  senses."  St.  Cyril  Alex. 
It  is  to  be  observed,  however,  that  the  spirit  in  the  preceding  verses  does 
30 


t66  THE    FOUR    GOSPELS. 

hearest  His  voice,  but  thou  knowest  not  whence  He  cometiif 
and  whither  He  goeth :  so  is  every  one  that  is  born  of  the 
Spirit. 

9.  Nicodemus  answered,  and  said  to  Him:  How  can 
these  things  be  done  ? 

10.  Jesus  answered,  and  said  to  him :  Thou  art  the 
master  in  Israel,^  and  knowest  thou  not  these  things  ? 

11.  Verily,  verily,  I  say  to  thee,  that  we^  speak  what  we 
know,^  and  we  testify  what  we  have  seen,  and  ye  receive 
not  our  testimony. 

12.  If  I  have  spoken  to  j" ou  earthly  things,  and  ye  believe 
not :  how  will  ye  believe,  if  I  shall  speak  to  you  heavenly 
things  ?* 

13.  And  no  man  hath  ascended  into  heaven,^  but  He 


not  denote  the  wind,  but  the  divine  Spirit,  Author  of  the  new  life,  and 
that  the  wind  cannot  be  strictly  said  to  blow  where  it  willeth.  It  is  more 
consistent  with  the  context  to  understand  this  passage  of  the  same  Spirit, 
who  breathes  life  into  the  soul  according  to  His  good  pleasure  ;  and 
whose  secret  operations  we  feel,  whose  whisperings  to  conscience  we 
hear,  without  knowing  their  divine  source,  or  perceiving  their  tendency^ 
Every  one  who  is  born  anew,  is  secretly  and  invisibly  regenerated  in 
this  way. 

*  The  article  may  not  be  emphatic  :  although  there  is  no  improbability 
in  the  supposition  that  Nicodemus  was  eminent  as  a  teacher. 

'  The  use  of  the  plural  number  is  here  remarkable.  It  may  imply  a 
reference  to  facts  to  which  Jesus  and  His  followers  bore  testimony,  as 
well  known  to  them :  but  it  may  have  a  deeper  reference  to  the  three 
who  give  testimony  in  heaven  and  on  earth.  "  Since  the  Father  and  the 
Holy  Ghost  were  in  Him,"  observes  St.  Cyril  of  Alexandria,  "  He  used 
the  plural  number,  speaking  of  those  who  bore  witness,  so  that  in  a 
manner,  according  to  the  law,  every  thing  was  established  by  two  or  three 
witnesses." 

*  "  He  testifies  that  He  knows  with  certainty  what  He  says,  and  by 
His  authority  He  precludes  all  opposition."     St.  Cyril. 

'  The  spiritual  birth  of  which  Christ  had  already  spoken  to  Nicode^ 
mus,  was  to  be  accomplished  on  earth,  and  bore  an  analogy  to  the  na- 
tural birth :  the  divine  mysteries  which  were  still  to  be  revealed,  were 
far  more  difficult  of  comprehension. 

°  No  mortal  could  testify  concerning  heaven  of  his  own  knowledge^ 
because  no  one  had  been  there. 


ST.   TOBU.  467 

that  descended  from  heaven,*  the  Son  of  man  who  is  in 
lieaven.^ 

14.  And  as  Moses  lifted  up  the  serpent  in  the  desert,^ 
1SO  must  the  Son  of  man  be  lifted  up  :* 

15.  That  whosoever  believeth  in  Him,^  may  not  perish, 
but  may  have  life  everlasting. 

16.  For  God  so  loved  the  world,  as  to  give  His  only  be- 
gotten Son,  that  whosoever  believeth  in  Him  may  not 
perish,  but  may  have  life  everlasting. 

17.  For  God  sent  not  His  Son  into  tlie  world  to  judge^ 
the  world ;  but  that  the  world  may  be  saved  through 
Him.' 

18.  He  that  believeth  in  Him,  is  not  judged  :^  but  he  that 
doth  not  believe,  is  already  judged  :^  because  he  believeth 
not  in  the  name  of  the  only  begotten  Son  of  God. 

19.  And  this  is  the  judgment  :^°  because  the  light  is  come 
into  the  world,  and  men  loved  darkness  rather  than  the 
light :  for  their  works  were  evil. 

*  Christ  is  said  to  have  descended  from  heaven,  because  the  Eternal 
Word  assumed  our  nature.  This  implied  no  local  descent,  and  no  change 
in  the  Divine  Person,  whose  manifestation  in  the  flesh  gave  occasion  for 
this  language.  "  He  will  not  have  Himself  divided  into  two  persons 
after  the  incarnation  :  nor  will  He  allow  any  one  to  proclaim  the  temple 
which  was  formed  of  the  Virgin  a  distinct  Son  from  the  Word  of  God, 
although  the  natural  properties  of  each  are  to  be  distinguished."  St. 
■Cyril  Alex. 

*  As  God,  Christ  was  in  heaven,  whilst,  as  man,  He  sojourned  on 
earth :  the  Divine  Person  filling  heaven  and  earth  with  His  presence. 

'  To  heal  those  that  had  been  bitten  by  the  fiery  serpents.  Numb, 
xxi.  8.  9. 

*  On  the  cross. 

^  This  supposes  affections  and  conduct  corresponding  with  the  faith 
entertained. 

*  Condemn. 

'  The  end  of  the  coming  of  Christ  was  the  salvation  of  mankind. 
Those  who  perish  are  the  cause  of  their  own  ruin,  by  rejecting  Him, 
and  the  means  of  grace  which  He  proffers. 

'  Condemned. 

°  The  very  principle  of  salvation  being  wanting  to  the  unbeliever, 
there  is  no  need  to  examine  his  conduct. 

"  The  cause  of  condemnation. 


468  THE   FOUR    GOSPELS. 

20.  For  every  one  that  doeth  evil  hateth  the  light,  and 
Cometh  not  to  the  light,  that  his  works  may  iwt  be  re- 
proved.^ 

21.  But  he  that  doeth  truth,^  cometh  to  the  light,  that 
his  works  may  be  made  manifest,  because  they  are  done 
in  God. 

22.  After  these  things  Jesus  and  His  disciples  came 
into  the  country  of  Judea  f  and  there  He  abode  with  them, 
and  baptized.* 

23.  And  John  also  was  baptizing  in  Ennon  near  Salim  ; 
because  there  was  much  water  there,^  and  they  came,  and 
they  were  baptized. 

24.  For  John  was  not  yet  cast  into  prison. 

25.  And  there  arose  a  question  betweeen'  some  of  the 
disciples  of  John  and  the  Jews^  concerning  purification  f 

26.  And  they  came  to  John,  and  said  to  him :  Rabbi, 
He  that  was  with  thee  beyond  the  Jordan,  to  whom  thou 
gavest  testimony,  behold.  He  baptizeth,  and  all  men®  come 
to  Him. 

27.  John  answered  and  said :  A  man  cannot  receive 
any  thing,^  unless  it  be  given  to  him  from  heaven. 

28.  You  yourselves  do  bear  me  witness,  that  I  said  :  '  I 
am  not  The  Christ  ;  but  that  I  am  sent  before  Him.' 

29.  He  that  hath  the  bride,  is  the  bridegroom  :  but  the 

*  Secret  corruption  is  the  ordinary  cause  of  rejecting  the  gospel. 

*  That  acts  conformably  to  the  truth  which  he  has  known. 
'  From  the  city  of  Jerusalem  into  the  country  parts. 

*  Chiefly  by  the  ministry  of  His  disciples. 

^  Literally  :  "  many  waters."  As  baptism  was  usually  performed  by 
immersion,  abundance  of  water  was  particularly  desirable. 

®  In  many  manuscripts  it  is  in  the  singular  number :  "  a  Jew,"  which 
reading  is  preferred  by  modern  critics.  Some  conjecture  that  it  should 
be  read :  "  the  disciples  of  John,  and  those  of  Jesus  ;"  but  no  ancient 
authority  sustains  this  correction.  The  Jews,  generally,  may  be  distin- 
guished from  such  as  were  disciples  of  John.  They  may  have  given  oc- 
casion to  this  complaint  on  the  part  of  these  disciples  by  manifesting  a 
preference  for  the  baptism  of  Jesus,  and  maintaining  its  excellence. 

""  Baptism,  which  is  a  rite  of  purification. 

*  Such  familiar  exaggerations  are  easily  understood  to  mean  many. 

*  Cannot  have  any  power. 


ST.    JOHN.  469 

friend  of  the  bridegroom,  who  standeth  and  heareth  him, 
rejoiceth  with  joy^  because  of  the  voice  of  the  bridegroom. 
This  my  joy  therefore  is  fulfilled. 

30.  He  must  increase,  but  I  must  decrease.^ 

31.  He  that  cometh  from  above,  is  above^  all.  He  that 
is  of  the  earth,  of  the  earth  he  is,*  and  of  the  earth  he 
speaketh.     He  that  cometh  from  heaven  is  above  all. 

32.  And  what  He  hath  seen,  and  heard,  that  He  testi- 
fieth,  and  no  man  receiveth  His  testimony.^ 

33.  He  that  hath  received  His  testimony,  hath  attested^ 
that  God  is  true. 

34.  For  He  whom  God  hath  sent,  speaketh  the  words  of 
God  :  for  God  doth  not  give  the  Spirit  by  measure.' 

35.  The  Father  loveth  the  Son :  and  He  hath  given  all 
things  into  His  hand.^ 

36.  He  that  believeth  in  the  Son,  hath  life  everlasting  :^ 
but  he  that  believeth  not  the  Son,  shall  not  see  life,  but  the 
wrath  of  God  abideth  on  him.'" 


^  Is  filled  with  joy.     The  text  presents  a  usual  Hebraism. 

^  As  the  morning  star  disappears  on  the  rising  of  the  sun.  St.  Cyril 
Alex. 

^  The  heavenly  and  divine  origin  of  Christ  is  declared  by  the  Baptist, 
who  in  various  ways  acknowledges  his  own  inferiority. 

*  This  repetition  is  familiar  to  the  evangelist.  He  styles  himself  of 
the  earth  in  reference  to  his  natural  origin. 

^  The  paucity  of  believers  is  represented  by  this  hyperbolical  phrase. 

"  "  Hath  sealed  :"  As  it  were  put  his  seal  to  his  testimony,  by  his  ac- 
knowledgment of  the  divine  truth  proposed  to  him. 

'  Sparingly.  To  Christ  the  divine  grace  and  light  are  not  sparingly 
imparted,  since  He  is  full  of  grace  and  truth.  The  prophets  received 
from  God  light  and  grace,  according  to  the  measure  which  His  wisdom 
determined  ;  but  not  so  Christ,  in  whom  the  fulness  of  the  deity  dwells 
substantially. 

*  He  hath  given  Him  all  power,  in  heaven  and  on  earth — the  control 
and  judgment  of  men.     See  Matt.  xi.  28,  and  xxviii.  18. 

°  In  its  principle,  which  is  faith. 

"  The  original  guilt  common  to  all  men ;  and  actual  sins,  especially 
iinbelief,  provoke  divine  wrath. 


470  THE   FOUR    GOSPELSc 


CHAPTER  IV. 

Christ  talks  with  the  Samaritan  woman.     He  heals  the  sor& 
of  the  ruler. 

1.  When  Jesus^  therefore  understood^  that  the  Pharisees 
had  heard  that  Jesus^  makethmore  disciples,  and  baptizeth,* 
than  Joh  '-  : 

2.  (Though  Jesus  did  not  baptize,^  but  His  disciples,) 

3.  He  left  Judea,  and  went  again  into  Galilee.* 

4.  And  it  was  necessary  that  He  should  pass  through 
Samaria.^ 

5.  He  Cometh  therefore  to  a  city^  of  Samaria,  which  is 
called  Sichar  f  near  the  land  which  Jacob  gave  to  his  son 
Joseph. 


*  G.  p.  "  The  Lord."  "  But  the  Cambridge  and  ten  other  manuscripts 
read  o  I^jsoij.  It  is  thus  read  also  in  the  Vulgate,  both  the  Syriac,  the  Cop- 
tic, the  Armenian^  the  Arabic,,  and  also,  the  Saxon  versions.  Chrysostom 
has  read  so,  and  it  is  also  in  some  printed  editions.  The  way  in  which 
the  sentence  runs  in  the  English  Testament  would  naturally  lead  the 
reader  to  think  that  one  person  is  meant  by  the  Lord,  and  another  by 
Jesus."     Campbell. 

'  "Knew."  St.  Cyril  observes  :  "As  God,  He  knows  all  things  with- 
out an  informant,  even  before  they  take  place  ;  but  He  awaits  the  suit- 
able opportunity,  and  in  most  things,  by  a  wonderful  arrangement,  He 
follows  rather  the  order  of  events,  than  His  own  knowledge."  In  Joan. 
i.  ii.  c.  Ixxvi. 

'  "  Several  of  the  authorities  aforesaid  drop  'IjjaoiJs  in  the  latter  part  of 
the  verse."  Campbell.  However,  the  repetition,  of  the  noun  is  not  un~ 
frequent  with  the  Jewish  writers. 

*  More.     Supra  iii.  22. 

^  Ordinarily.     He  may  have  baptized  His  chief  disciples. 

'  To  avoid  the  hostility  of  the  Pharisees,  who  were  alarmed  at  the 
multitude  of  His  followers.  St.  Cyril  remarks  that  the  evangelist  states 
the  necessity  H.e  was  under  of  passing  through  Samaria,  lest  we  should 
deem  it  inconsistent  with  His  declaration  that  He  was  sent  only  to  the 
lost  sheep  of  Israel. 

'  As  the  speediest  way. 

'  To  the  neighborhood  of  a  city. 
Anciently  Sichem.   Gen.  xxxiii.  19  ;  xlviii.  22 ;  Josue  xxiv.  32; 


ST.    JOHN.  471 

6.  Now  the  well  of  Jacob  was  there.  Jesus  therefore,  be- 
ing wearied  with  his  journey,^  sat  thus^  on  the  well.  It 
was  about  the  sixth  hour.^ 

7.  There  cometh  a  woman  of  Samaria,*  to  draw  water.* 
Jesus  saith  to  her :  Give  Me  to  drink.^ 

8.  For  His  disciples  had  gone  into  the  city  to  buy  meats.' 

9.  Then  that  Samaritan  woman  saith  to  Him :  How 
dost  Thou,  being  a  Jew,  ask  to  drink  of  me,  who  am  a  Sa- 
maritan woman?®  For  the  Jews  do  not  communicate^ 
with  the  Samaritans. 

10.  Jesus  answered,  and  said  to  her  :  If  thou  didst  know 
the  gift  of  God,!''  and  who  He  is  that  saith  to  thee  :  Give  Me 
to  drink ;  thou  perhaps  wouldst  have  asked  of  Him,  and 
He  would  have  given  thee  living  water.^^ 

11.  The  woman  saith  to  Him:  Sir,  Thou  hast  nothing 
wherein  to  draw,  and  the  well  is  deep  ;  from  whence  hast 
Thou  living!^  water  ? 

12.  Art  Thou  greater  than  our  father  Jacob,"  who  gave 

*  As  man,  he  was  liable  to  fatigue. 

"  Accordingly.    The  classic  authors  use  this  adverb,  although  in  a  dif- 
ferent position,  to  signify  result,  or  sequence. 
'  Noon. 

*  From  the  city  of  Sichem  :  or  a  Samaritan  woman.  The  city  of 
Samaria  was  two  miles'  distant,  and  it  is  not  probable  that  she  came 
thence  to  draw  water. 

°  The  women  usually  drew  the  water  from  the  wells. 
°  This  petition  was  intended  to  excite  her  attention. 
'  Provisions. 

*  Their  rigor  and  reserve  were  extreme. 
'  Hold  intercourse. 

"  The  favor  proffered,  and  by  whom.  Campbell  understands  it  gener- 
ally of  divine  bounty,  which  in  the  book  of  Wisdom  is  characterized  as 
cherishing  all.     Wisdom  xvi.  25. 

"  Supernatural  grace.  The  woman  understood  Him  of  running  water, 
as  distinct  from  stagnant. 

"  She  seems  to  understand  natural  water  flowing  as  in  a  river. 

"  The  actual  inhabitants  of  Samaria  at  that  time  were  descendants  of 
a  heathen  colony  sent  from  Babylon.  4  Kings  xvii.  24.  Yet  their  ad- 
mixture with  some  of  the  Israelites,  and  the  adoption  of  Mosaic  rites, 
although  adulterated  by  heathenish  usages,  led  them  to  regard  Jacob  with 
reverence  as  their  ancestor. 


472  THE  FOUR  GOSPELS. 

US  the  well,  and  drank  thereof  himself,  and  his  children, 
and  his  cattle  ? 

13.  Jesus  answered,  and  said  to  her  :  Whosoever  drink- 
eth  of  this  water,  will  thirst  again:  but  he  that  shall  drink 
of  the  water  that  I  shall  give  him,  will  not  thirst  for 
ever  ;^ 

14.  But  the  water  which  I  shall  give  him,  will  become  in 
him  a  fountain  of  water  springing  up  unto  life  everlasting. 

15.  The  woman  saith  to  Him  :  Sir,  give  me  this  water, 
that  I  may  not  thirst,  nor  come  hither  to  draw.^ 

16.  Jesus  saith  to  her:  Go,  call  thy  husband,  and  come 
hither. 

17.  The  woman  answered,  and  said  :  I  have  no  hus- 
band. Jesus  said  to  her :  Thou  hast  said  well :  I  have  no 
husband  ; 

18.  For  thou  hast  had  five  husbands:  and  he  whom 
thou  now  hast,  is  not  thy  husband.  This  thou  hast  said 
truly. 

19.  The  woman  saith  to  Him  :  Sir,  I  perceive  Thou  art 
a  prophet.^ 

20.  Our  fathers  worshipped  on  this  mountain,  and  ye* 
say,  that  at  Jerusalem  is  the  place  where  men  must  wor- 
ship. 

21.  Jesus  saith  to  her:  Woman,  believe  Me,  that  the 
hour  Cometh,  when  neither  on  this  mountain,  nor  in  Jeru- 
salem, shall  ye  worship  the  Father.^ 

22.  Ye   worship  that  which  ye   know   not  :^  we  w^or- 


'  Grace  satisfies  the  desires  of  the  soul,  and  gives  never-ending  bliss. 

*  She  still  imagined  that  He  spoke  of  natural  water. 
'  One  acquainted  with  the  secrets  of  hearts. 

*  Jews.    Deut.  xii.  5. 

^  Not  in  these  places  alone,  or  especially,  but  everywhere. 

*  The  Samaritans  were  involved  in  schism  since  the  days  of  Jeroboam. 
By  the  admixture  of  heathen  colonists,  they  had  adulterated  divine  wor- 
ship by  various  superstitions.  Their  worship  was  not  accompanied  by  a 
knowledge  of  what  God  had  prescribed. 


ST.    JOHN.  473 

ship   that   which    we    know  ;i    for    salvation    is    of   the 
Jews.2 

23.  But  the  hour  cometh,  and  now  is,  when  the  true 
worshippers  shall  worship  the  Father  in  spirit  and  intruth.^ 
For  the  Father  also  seeketh  such  to  worship  Him. 

24.  God  is  a  Spirit ;  and  they  that  worship  Him,  must 
worship  Him  in  spirit  and  in  truth.* 

25.  The  woman  saith  to  Him  :  I  know  that  the  Messiah 
cometh,^  (who  is  called  Christ)  :  therefore,  when  He  is 
come,  He  will  tell  us  all  things. 

26.  Jesus  saith  to  her :  I  am  He  who  am  speaking  with 
thee. 

27.  And  immediately  His  disciples  came  :  and  they  won- 
dered that  He  talked  with  a  woman.  Yet  no  man  said  :^ 
What  seekest  Thou,  or  why  talkest  Thou  with  her  ? 

28.  The  woman  therefore  left  her  pitcher,  and  went  her 
way  into  the  city,  and  saith  to  the  men  there  : 

29.  Come,  and  see  a  man  who  hath  told  me  all  things 
whatsoever  I  have  done  :   is''  He  the  Christ  1 

30.  They  went  therefore^  out  of  the  city,  and  came  unto 
Him. 


*  P.  "  We  know  what  we  worship."  This  version  departs  from  the  ar- 
rangement of  the  Greek,  and  implies  something  of  contemptuous  re- 
proach. See  Campbell.  Christ  speaks  of  Himself  as  wfirshipping  with 
the  Jews.  "  Having  taken  the  form  of  a  servant,  He  todk  on  Himself 
the  duties  attached  to  the  condition  of  a  servant."     St.  Cyril  Alex. 

^  Schism  and  superstition  exposed  the  Samaritans  to  the  divine  ven- 
geance. 

^  Spiritually  and  truly — with  faith,  and  conformably  to  divine  revela- 
tion. "  A  spiritual  worshipper,"  says  St.  Cyril,  "  is  acceptable  who 
does  not  regulate  his  devotion  by  Jewish  forms  and  rites,  but  being 
adorned  with  evangelical  virtue,  offers  up  true  worship  conformably  to 
the  revealed  doctrines." 

'  1  Cor.  iii.  17. 

'  It  was  the  general  persuasion  that  the  Messiah  would  soon  appear. 

"  Such  was  their  reverence. 

''  P.  "  is  not  this  the  Christ  V  The  Greek  does  not  imply  a  negative 
form  of  question. 

•*  G.  P.  "  Then."     The  particle  is  cancelled  by  Griesbach  and  Schott. 


474  THE    FOUR    GOSPELS. 

31.  In  the  mean  time  the  disciples  prayed  Him,  saying  :, 
Rabbi,  eat. 

32.  But  He  said  to  them :  I  have  food  to  eat  which  ye 
know  not. 

33.  The  disciples  therefore  said  one  to  another  :  Hath 
any  man  brought  Him  to  eat  1 

34.  Jesus  saith  to  them  :  My  food  is,  to  do  the  will  of 
Him  who  sent  Me,  that  I  may  finish  His  work. 

35.  Do  ye  not  say  :  there  are  yet  four  months,^  and  then 
the  harvest  cometh?  Behold,  I  say  to  you,  lift  up  your 
eyes,  and  see  the  countries,  for  they  are  white  already  for 
the  harvest." 

36.  And  he  that  reapeth  receiveth  wages,  and  gathereth 
fruit  unto  life  everlasting,  that  both,  he  that  soweth  and  he 
that  reapeth,  may  rejoice  together. 

37.  For  in  this  is  the  saying  true:  that  it  is  one  man  that 
soweth,  and  it  is  another  that  reapeth. 

38.  I  have  sent  you  to  reap  that  in  which  ye  did  not 
labor  :  others^  have  labored,  and  ye  have  entered  into  their 
labors. 

39.  Now  of  that  city  many  of  the  Samaritans  believed 
in  Him.  for  the  word  of  the  woman  giving  testimony  :  He 
hath  told  me  all  things  whatsoever  I  did.* 

40.  So  when  the  Samaritans  were  come  to  Him,  they 
desired  Him  to  tarry  there.  And  He  abode  there  two 
days.. 

41.  And  many  more  believed  in  Him  because  of  His 
own  word. 

42.  And  they  said  to  the  woman :  We  now  believe,  not 


'  At  the  time  He  was  speaking. 
^  Matt.  ix.  37  ;  Luke  x.  2. 
St.   Augustin  remarks  that  the  disciples  were   sent  to  reap  where 
the  prophets  had  sown. 

Her  testimony  regarding  her  own  misdeeds  was  not  liable  to  ex- 
ception. 


ST.    JOHN.  475 

for  thy- saying,'  for  we  ourselves  have  heard  Him,  and  we 
know2  that  this  is  indeed^  the  Saviour  of  the  world.* 

43.  Now  after  two  days  He  departed  thence,  and  went 
into  Galilee. 

44.  For  Jesus  Himself  gave  testimony  that  a  prophet 
bath  no  honor  in  his  own  country.^ 

45.  And  when  He  was  come  into  Galilee,  the  Galileans 
received  Him,*^  having  seen  all  the  things  which  He  had 
done  at  Jerusalem  on  the  festival  day  :  for  they  also  went 
to  the  festival  day. 

46  He^  came  again  therefore  into  Cana  of  Galilee, 
where  He  made  the  water  wine.^  And  there  was  a  certain 
ruler^  whose  son  was  sick  at  Capharnaum. 

47.  He  having  heard  that  Jesus  was  come  from  Judea 
into  Galilee,  went  to  Him,  and  prayed  Him  to  come  down 
and  heal  his  son  :  for  he  was  at  the  point  of  death. 

48.  Jesus  therefore  said  to  him  :  Unless  ye  see  signs  and 
wonders,  ye  believe  not.^° 

^  Merely. 

^  From  the  evidences  of  truth  which  His  speech  affords. 

*  G.  P.  "the  Christ."  These  words  are  wanting  in  the  Vatican 
manuscripts  and  in  several  versions  Schott  suspects  them  to  be  an 
interpolation. 

^  This  sublime  appellation  denotes  more  than  what  the  Jews  under- 
stood by  the  term  Messiah.  He  is  not  merely  ruler  of  Israel,  but 
Saviour  of  mankind.     Joseph,  as  His  type,  was  so  called. 

*  Matt,  xiii.  57.  Mark  vi.  4.     Luke  iv.  24. 
'  Matt.  iv.  12.     Mark  i.  14.     Luke  iv.  14 

'  G.  P.  "  Jesus."     Griesbach  and  Shott  cancel  it. 
'  Supra  ii.  9. 

*  The  Greek  term  designates  "  a  royal  officer."  The  Vulgate  is 
susceptible  of  the  same  meaning,  in  the  judgment  of  the  best  critics,  as 
is  observed  by  Campbell,  who  rejects  the  P.  version  :  "  nobleman."  He 
was  probably  an  officer  of  Philip  the  tetrarch,  who  was  sometimes  styled 
king. 

"  This  reproach,  which  is  made  in  the  plural  number,  seems  intended 
for  the  Jews  generally  rather  than  for  the  ruler.  His  faith,  however, 
was  imperfect,  since  he  attached  too  much  importance  to  the  visible 
presence  of  our  Lord.  St.  Augustin  observes :  Christ  "  reproves  the 
man  who  was  tepid  or  cold  in  faith,  or  who  had  no  faith  at  all ;  but  was 
making  an  experiment  in  regard  to  the  health  of  his  son,  to  ascertain 
who  Christ  was  and  what  was  His  power.     We  have  heard  only  the 


476  THE    FOUR    GOSPELS. 

49.  The  ruler  saith  to  Him :  Lord,  come  down  -before 
my  son  die. 

50.  Jesus  saith  to  him  :  Go  thy  way,  thy  son  liveth.^ 
The  man  believed  the  word  which  Jesus  said  to  him,  and 
went  his  way- 

51.  And  as  he  was  going  down,  his  servants  met  him : 
and  they  brought  v/ord,  saying,  that  his  son  lived. 

52.  He  asked  therefore  of  them  the  hour  wherein  he 
grew  better.  And  they  said  to  him :  Yesterday  at  the 
seventh  hour^  the  fever  left  him. 

53.  The  father  therefore  knew  that  it  was  at  the  same 
hour  that  Jesus  said  to  him  :  Thy  son  liveth  :  and  he  be- 
lieved, himself  and  his  whole  house. 

54.  This  again  the  second  miracle^  Jesus  performed, 
when  He  was  come  out  of  Judea  into  Galilee. 


CHAPTER  V. 

Christ  heals  on  the  sabbath  the  man  languishing  thirty-eight 

years. 

1.  After  these  things  was  a  festival  day*  of  the  Jews,  and 
Jesus  went  up  to  Jerusalem. 

2.  Now  there  is  at  Jerusalem  a  pool,  Probatica,-'^  which 
in  Hebrew^  is  named  Bethsaida,'^  having  five  porches. 


words  of  his  petition  :  we  do  not  see  the  distrust   of  his   heart :  hut  He 
declared  it  who  both  heard  the  words  and  saw  the  heart." 

*  Is  well.  "^  One  o'clock,  p.  m.  '  In  Cana. 

*  Lev.  xxiii.  5.  Deut.  xvi.  1.  Many  think  that  it  was  the  feast  of 
Purim,  or  Lots,  instituted  in  the  time  of  Esther  to  commemorate  the 
providential  deliverance  of  the  Jews  from  the  massacre  decreed  against 
them. 

*  It  is  an  adjective  from  the  Greek  word  signifying  sheep.     P.  "  By 
the  sheep-market."     There  was  a  gate  of  the  city  called  the  sheep-gate. 
The  pond  appears  to  have  been  near  this  gate,  and,  according  to  th 
Vulgate,  bore  a  similar  appellation. 

'  In  the  vernacular  language  of  Judea. 
•  '  This  may  be  rendered  :  "  fishing  pool  ;"  literally :  house  of  fishing. 


ST.   JOHiT.  477 

3.  In  these  lay  a  great  multitude  of  sick,  of  blind,  of 
lame,  of  withered,^  waiting  for  the  stirring  of  the  water, 

4.  And  an  angel  of  the  Lord^  descended  at  certain  times 
into  the  pool ;  and  the  water  was  stirred.  And  he  that 
went  down  first  into  the  pond  after  the  stirring  of  the 
water,  was  cured  of  whatever  infirmity  he  suffered. ^ 

5.  And  there  was  a  certain  man  there  who  had  been 
eight  and  thirty  years  under  his  infirmity.* 

6.  When  Jesus  saw  him  as  he  lay,  and  knew  that 
he  had  been  now  a  long  time.  He  saith  to  him  :  Dost  thou 
wish  to  be  healed  ? 

7.  The  infirm  man  answered  Him  :  Sir,^  I  have  no  man, 
when  the  water  is  stirred,  to  put  me  into  the  pool :  for 
whilst  I  am  coming,  another  goeth  down  before  me. 

8.  Jesus  saith  to  him  :  Arise,  take  up  thy  bed,  and  walk, 

9.  And  immediately  the  man  was  healed  :  and  he  took 
up  his  bed,  and  walked.  And  it  was  the  sabbath  on  that 
day. 

10.  The  Jews  therefore  said  to  him  that  had  been 
healed  :  It  is  the  sabbath  ;  it  is  not  lawful  for  thee  to  take 
up  thy  bed.^ 

11.  He  answered  them  :  He  who  healed  me.  He  said  to 
me  :  Take  up  thy  bed,  and  walk. 

12.  They  asked  him,  therefore  :  Who  is  that  man  who 
said  to  thee  :  Take  up  thy  bed,  and  walk  1 

13.  But  he  who  was  healed,  knew  not  who  it  was.  For 
Jesus  went  aside  from  the  crowd  standing  in  the  place. 

*  Having  withered  arras,  or  other  limbs. 

*  Several  manuscripts,  as  also  the  Armenian  and  Saxon  versions,  sup- 
port this  reading.     G.  P.  omit:  "of  the  Lord." 

^  This  is  supposed  by  many  moderns  to  have  been  a  mere  vulgar  per- 
suasion :  but  the  evangelist  relates  it  as  a  miraculous  fact. 

*  The  nature  of  it  is  not  declared.     It  was  probably  a  total  paralysis. 

^  The  Greek  term  is  the  same  as  that  which  is  rendered  Lord  ;  but  the 
man  did  not  know  the  divinity  of  our  Redeemer. 

®  They  dissemble  the  cure.  Probably  they  had  not  been  present  at 
the  performance  of  it,  but  had  met  the  man  carrying  his  bed.  Exod. 
XX.  XL     Jer,  xvii.  24. 


•4T8  THE    FOUH    GOSPELS^ 

14.  Afterwards  Jesus  findeth  him  in  the  temple,  and 
saith  to  him  :  Behold  thou  art  healed :  sin  no  more,  lest 
something  worse  happen  to  thee. 

15.  The  man  went  his  way,  and  told  the  Jews  that  it 
was  Jesus  who  had  healed  him. 

16.  Therefore  did  the  Jews  persecute  Jbsus,^  because  He 
"did  these  things  on  the  sabbath.^ 

17.  But  Jesus  answered  them:  My  Father  worketh  until 
now,^  and  I  work.^ 

18.  Hereupon  therefore  the  Jews  sought  the  more  to 
kill  Him,  because  He  not  only  brake  the  sabbath,*  but 
also  called  God  His  own^  Father,  making  Himself  equal  to 
God.' 

*  G.  P.  "  and  sought  to  slay  Him."  Griesbach  and  Schott  reject 
ihese  words.  Campbell  remarks  :  "  This  clause  is  not  in  the  Cambridge 
and  some  other  manuscripts  of  note.  It  is  wanting  also  in  the  Vulgate, 
Coptic,  Armenian  and  Saxon  version«." 

°  The  Jews  turned  their  attention  from  the  carrying  of  the  bed  by 
the  healed  man,  to  the  cure  itself — which,  they  fancied,  should  not  have 
been  performed  on  the  sabbath. 

'  The  work  of  creation  always  continues,  since  at  every  instance 
creatures  are  produced  conformably  to  the  law  which  God  established 
from  the  commencement.  He  is  said  to  have  rested  from  His  labors  at 
the  end  of  six  days,  because  the  world,  being  complete,  no  new  order  of 
beings  was  thenceforward  produced :  but  the  continuance  of  each  species 
i«  His  perpetual  work.  There  is  no  sabbath — no  rest  for  the  creating 
power  :  but  neither  is  there  any  effort,  or  fatigue.  The  will  of  God  is 
His  action. 

^  Christ,  as  God,  works  with  the  Father  ;  the  operations  of  the  Deity 
being  indivisible.  In  His  human  nature  He  performs  works  of  power 
and  mercy  at  all  times,  without  distinction  of  days. 

*  According  to  their  erroneous  notions  of  its  observance. 

*  Such  is  the  force  of  the  Greek  text.  They  understood  Him  to  call 
God  His  Father,  not  as  adopted  children  style  Him,  but  in  the  strictest 
sense. 

'  The  equality  of  the  Son  to  the  Father  was  necessarily  included  in  the 
idea  of  sonship.  The  Son  must  have  the  nature  of  the  Father,  and  as 
the  Divine  nature  is  one.  He  must  be  the  same  God.  "  He  did  not  make 
Himself  equal,  but  the  Father  begot  Him  equal.  If  He  made  Himself 
■equal.  He  would  fall,  as  guilty  of  robbery.  For  he  who,  not  being  equal, 
wished  to  make  himself  equal  to  God,  fell,  and  of  an  angel  became  a 
devil."     St.  Augustin. 


s'f.  iotitt.  479 

ID.  Then  Jesus  answered,  and  said  to  them:  Verily, 
Verily,  I  say  to  you:  the  Son  cannot  do  any  thing  ofHim* 
self?  but  what  He  seeth  the  Father  doing  :^  for  what  things 
soever  He  doeth,  these  the  Son  also  doeth  in  like  manner.^ 

20.  For  the  Father  loveth  the  Son,  and  showeth*  Him 
all  things  which  Himself  doeth :  and  greater  Works  than 
these  will  He  show  Him,  that  ye  may  wonder.-^ 

21.  For  as  the  Father  raiseth  up  the  dead,  and  giveth 
life  :^  so  the  Son  also  giveth  life  to  whom  He  will.'' 

22.  For  neither  doth  the  Father  judge  any  one  ;  but  He 
hath  given  all  judgment  to  the  Son,^ 

23.  That  all  men  may  honor  the  Son,  as  they  honor  the 


'  As  by  distinct  and  independertt  power.  The  identity  of  nature  im- 
plies an  identity  of  external  operation. 

'  As  the  Father  is  the  first  Divine  Person,  His  operation  is  first  con^ 
ceived.  The  concurrence  of  the  Son  is  represented  as  an  action  puided 
by  His  knowledge  of  the  act  of  the  Father.  St.  Cyril  remarks,  that  it  is 
not  said  that  the  Son  cannot  do  any  thing  but  what  the  Father  allows 
Him  to  do,  which  would  imply  a  defect  of  power,  but  what  He  sees  the 
Father  doing,  which  implies  only  knowledge.  St.  Augustin  says:  "The 
Father  does  not  do  works  which  the  Son  sees  distinct  from  those  of  the 
Son,  performed  in  consequence  of  what  He  saw  the  Father  do,  but  the 
same  works  are  common  to  the  Father  and  the  Son  :  for  He  adds  : 
what  things  soever  He  doeth,  these  also  the  Son  doeth  in  like  manner." 

'  This  is  here  equivalest  to  equally. 

*  In  the  secret  Council  of  the  Eternal  Mind.  This  conveys  the  idea 
of  the  perfect  knowledge  of  the  Son,  and  His  co-operation  in  the  works 
of  the  Father.  "  We  see,"  says  St.  Augustin,  "  in  what  manner  the 
Father  shows  to  the  Son  what  He  does,  since  the  Father  does  nothing 
unless  what  He  does  through  the  Son."  In  ev.  Joan.  v.  Tract,  xxi.  2. 
The  Hebrews  use  mental  for  real  verbs,  so  that  to  show  may  mean  to 
perform,  and  intimate  that  the  Father  would  perform  for  the  Son  greater 
miracles  than  the  cure  of  the  afflicted  man,  namely,  the  resuscitation  of 
the  dead. 

^  So  that  you  will  wonder.  It  is  a  Hebraism,  whereby  the  result  is 
pointed  out  as  the  end  had  in  view. 

^  This  was  not  an  ordinary  occurrence.  It  may  be  referred  to  the 
future  resurrection. 

'  To  raise  the  dead  is  among  the  most  splendid  evidences  of  divine 
power 

"  The  office  of  judge  is  to  be  exercised  by  our  Lord  Jesus  Christ. 


480 


THE    FOUR    GOSPELS. 


Father  :^  he  who  honoreth  not  the  Son,  honoreth  not  the 
Father  who  hath  sent  Him.^ 

24.  Verily,  verily,  I  say  to  you,  that  he  who  heareth  My 
word,  and  believeth  Him  who  sent  Me,  hath  life  everlast- 
ing.3  and  cometh  not  into  judgment,*  but  passeth  from  death 
to  life.5 

25.  Verily,  verily,  I  say  to  you,  that  the  hour  cometh,  and 
now  is,  when  the  dead^  shall  hear  the  voice  of  the  Son  of 
God,  and  they  who  hear  shall  live. 

26.  For  as  the  Father  hath  life  in  Himself,  so  He  hath 
given  to  the  Son  also  to  have  life  in  Himself.'^ 

27.  And  He  hath  given  Him  power  to  execute  judgment,^ 
because  He  is  the  Son  of  man.^ 

28.  Wonder  not  at  this,  for  the  hour  cometh'°  wherein 
all  that  are  in  the  graves  shall  hear  the  voice  of  the  Son 
of  God.^i 

29.  And  they  that  have  done  good  things  shall  come 
forth  unto  the  resurrection  of  life  ;  but  they  that  have  done 
evil,  unto  the  resurrection  of  judgment.^^ 

'  The  Father  wishes  the  same  divine  honors  to  be  rendered  to  His 
Son  as  to  Himself. 

^  The  neglect  to  honor  the  Son  is  derogatory  to  the  worship  of  the 
Father,  who  loveth  the  Son. 

'  In  its  principle.  To  hear  and  believe  implies  docility  and  obedience. 

■*  The  believer  who  acts  according  to  his  faith,  is  not  liable  to  condem- 
nation. St.  Augustin  shows  from  various  passages  of  Scripture  that 
judgment  is  here  used  for  condemnation. 

"  From  the  death  of  sin  to  the  life  of  grace. 

*  The  dead  were  called  to  life.  Those  also  who  were  spiritually  dead, 
were  restored  to  life  by  the  word  of  Christ. 

''  The  Father  gave  to  the  Son  to  have  life  in  Himself,  even  as  the 
Father  has  life  in  Himself.    The  Father  and  the  Son  are  the  source  of  life. 

^  To  judge  with  irrevocable  sentence. 

'  Christ,  as  man,  is  judge  of  the  living  and  the  dead,  the  humiliation 
and  sufferings  of  the  cross  being  rewarded  with  this  power  over  all  His 
enemies  and  all  mankind. 

'°  The  end  of  all  things  was  drawing  nigh.  This  was  said  truly  since 
the  beginning  of  Christianity,  which  is  the  last  stage  of  the  world. 

"  By  His  arch-angel,  Christ  will  call  them  from  the  tomb. 

"  Condemnation.     Matt.  xxv.  46. 


ST.  JOHN.     '  481 

30.  Of  Myself  I  cannot  do  any  thing.*  As  I  hear,^  so  I 
judge  :^  and  My  judgment  is  just:  because  I  seek  not  My 
own  will,*  but  the  will  of  Him^  who  sent  Me. 

31.  If  I  bear  witness  of  Myself,  My  testimony  is  not 
true.^ 

32.  There  is  another''  that  beareth  witness  of  Me  :  and  1 
know  that  the  t   ^    inony  which  he  giveth  of  Me  is  true. 

33.  Ye  sent  to  John  :  and  He  gave  testimony  to  the  truth. 

34.  But  I  receive  not^  testimony  from  man  :  but  I  say 
these  things  that  ye  may  be  saved. ^ 

35.  He  was  a  burning  and  a  shining  light.  And  ye 
were  willing  fbr  a  time  to  rejoice  in  His  light.^*' 

36.  But  I  have  a  greater  testimony  than  that  of  John. 
For  the  works  whicii  the  Fat  er  hath  given  Me  to  per- 
form :  the  works  themselves  which  I  do,  give  testimony  of 
Me,  that  the  Father  hath  sent  Me." 

37.  And  the  Father  Himself  who  hath  sent  Me,  hath 
borne  testimony  of  Me  :  neither  have  ye  at  any  time  heard 
His  voice,  nor  seen  His  shape. ^^ 


'  Independently  and  apart  from  the  Father.  • 

^  As  the  Son  heard  in  the  Eternal  Council,  so  He  judged.  The  com- 
munications of  the  Divine  Persons  are  beyond  comprehension.  The 
Son  is  said  to  hear,  inasmuch  as  the  Divine  Nature  is  communicated  to 
Him  by  the  Father. 

^  "  He  says  that  He  can  do  nothing  of  Himself,  and  that  He  judges 
not  otherwise  than  He  hears ;  giving  us  thereby  to  understand  that  His 
will  and  power  are  the  same  as  those  of  the  Father."     St.  Cyril  Alex. 

*  Pleasure  and  satisfaction.  The  divine  will  is  common  to  the  three 
Divine  Persons.  The  human  will  of  Christ  was  always  perfectly  con- 
formable to  it. 

'  G.  P.  "  the  Father."  Griesbach  and  Schott  agree  in  cancelling  the 
noun. 

*  Worthy  of  confidence — calculated  to  gain  assent. 
'  John  the  Baptist.     Matt.  iii.  17.     Supra  i.  15. 

'  I  seek  not  human  testimony.     I  rely  not  on  it. 
'   That  you  may  be  convinced  in  order  to  your  salvation. 
'"  To  profit  by  His  preaching,  to  glory  in  his  ministry. 
"  The  miracles  of  Christ  afforded  more  conclusive  evidence  of  His  divine 
mission  than  the  testimony  of  John,  although  this  was  highly  credible. 
"  The  testimony  of   the  Father  was   given  audibly  at  the    baptism, 
31 


482  THE    FO[JR  GOSPELS. 

38.  And  ye  have  not  His  word  abiding  in  you  :^  for 
■whom  He  hath  sent,  ye  believe  not. 

39.  Ye  search^  the  Scriptures,  for  ye  think^  to  have  life 
everlasting  in  them  ;  and  the  same  are  they  that  give  tes- 
timony to  Me  : 

40.  And  ye  will  not  come  to  Me,  that  ye  may  have 
life.* 

41.  I  receive  not  glory  from  men.^ 

42.  But  I  know  you,  that  ye  have  not  the  love  of  God  in 
you. 

43.  I  am  come  in  the  name  of  My  Father,*  and  ye  re- 
ceive Me  not :  If  another  shall  come  in  his  own  name,'' 
Him  ye  will  receive. 

44.  How  can  ye  believe,  who  receive  glory  one  from 
another,  and  do  not  seek  the  glory  which  is  from  God 
alone  P 

45.  Think   not  that  I  will  accuse   you  to  the  Father. 

transfiguration,  and  in  some  other  circumstances.  Matt.  iii.  17  ;  xvii.  5. 
His  voice  was  then  heard  proclaiming  His  beloved  Son.  But  the  Jews 
generally  had  not  heard  it.  He  constantly  bore  an  inward  testimony 
which  they  refused  to  hear.     Deut.  iv.  12. 

*  The  divine  word  does  not  abide  when  it  is  not  cherished  with  faith. 

*  The  Greek  and  Latin  may  be  rendered  in  the  imperative  or  indicative 
form.  St.  Cyril  of  Alexandria  argues  from  the  context  that  the  indica- 
tive form  should  be  preferred  :  which  Barclay  admits,  as  also  a  host  of 
modern  critics.  Our  Lord  explodes  the  false  confidence  of  the  Jews  in 
the  scriptures  as  a  certain  means  of  salvation ;  which  they  could  not  be 
to  such  as  refused  to  believe  in  Him,  to  whom  the  scriptures  bear  tes- 
timony :  "  You  derive,  He  says,  the  greatest  injury  to  your  souls  from 
the  source  from  which  you  expect  salvation  :  for  you  read  scripture  in 
a  contentious  spirit,  and  what  might  be  conducive  to  your  salvation, 
does  not  pass  through  your  mind."     St.  Cyril. 

'  Falsely,  as  long  as  they  believe  not  Him. 

*  The  Jews  vainly  imagined  that  they  had  a  sure  title  to  everlasting 
life  in  the  scriptures,  which  they  diligently  searched  :  whilst  they  could 
have  life  only  by  coming  to  Christ. 

*  He  did  not  insist  on  their  coming  to  Him  through  any  regard  for  the 
honor  which  men  can  give. 

®  By  His  authority. 

'  Without  divine  authority. 

*  Love  of  human  honor  is  a  great  obstacle  to  faith. 


ST.  JOHN.  483 

There   is    one    that   accuseth   you,  Moses,  in    whom    ye 
trust.i 

46.  For  if  ye  did  believe  Moses,^  ye  would  perhaps^  be- 
lieve Me  also.     For  he  wrote  of  Me. 

47.  But  if  ye  do  not  believe  His  writings,  how  will  ye 
believe  My  words  ?* 


CHAPTER  VI. 

Christ  feeds  Jive  thousand  with  Jive  loaves :  He  walks  upon 
the  sea,  and  discourses  of  the  bread  of  life. 

1.  After  these  things  Jesus  went  over  the  sea^  of  Gali- 
lee, which  is  that  of  Tiberias  : 

2.  And  a  great  multitude  followed  Him,  because  they 
saw  the^  miracles  which  He  performed  on  them  that  were 
diseased. 

3.  Jesus  therefore  went  up  the  mountain,  and  there  He 
sat  with  His  disciples. 

4.  Now  the  passover,  the  festival  day'^  of  the  Jews,  was 
at  hand. 

'  Moses  testifies  against  the  Jews  by  His  prophecy  that  God  would 
raise  up  for  them  a  prophet  whom  they  should  hear.  Deut.  xviii.  15. 
See  also  Gen.  iii.  15  ;  xxii.  18.     xlix.  10. 

2  Fully  and  truly. 

'  This  implies  no  doubt ;  but  is  :  equivalent  to  "  certainly."  This 
mode  of  expression  is  not  without  elegance. 

*  The  writings  of  Moses  were,  for  the  Jews,  more  persuasive  than  the 
words  of  Christ,  since  they  were  recommended  to  their  veneration  by 
the  immemorial  tradition  of  their  ancestors :  whilst  He  appeared  in  a 
condition  ill  suited  to  their  carnal  views  of  the  Messiah.  If  then  they 
believed  not  in  Him,  convinced  by  the  writings  which  they  so  highly 
venerated,  how  could  it  be  hoped  that  they  would  yield  to  His  own  decla- 
rations, against  which  their  prejudices  were  arrayed  ? 

^  Matt.  xiv.  13.     Mark  vi.  32.     Luke  ix.  10.     Lake. 
^  G.  p.  "  His.'"    Griesbach  and  Schott  cancel  the  pronoun  on  the  au- 
thority of  many  manuscripts  and  versions. 

•  The  chief  festival.  This  remark  would  have  been  superfluous  for 
Jews ;  but  was  opportune  in  a  work  written  at  a  time  when  the  converts 
from  Paganism  were  numerous. 


484  THE    FOUR    GOSPELS. 

5.  When  Jesus  therefore  had  lifted  up  His  eyes,  and  seefi 
that  a  very  great  multitude  cometh  to  Him,  He  said  to 
Philip  :  Whence  shall  we  buy  bread,  that  these  may  eat  ? 

6.  And  this  He  said  to  try  him  :  for  He  Himself  knew 
what  He  would  do. 

7.  Philip  answered  Him  :  Loaves  to  the  amount  of  two 
hundred  denarii  are  not  sufficient  for  them,  that  every  one^ 
may  take  a  little. 

8.  One  of  His  disciples,  Andrew,  the  brother  of  Simon 
Peter,  saith  to  Him  : 

9.  There  is  a  boy  here  who  hath  five  barley  loaves,  and 
two  fishes  :  but  what  are  these  among  so  many  ? 

10.  Then  Jesus  said:  Make  the  men  sit  down.-  Now 
there  was  much  grass  on  the  place.  The  men  therefore 
sat  down,  in  number  about  five  thousand. 

11.  And  Jesus  took  the  loaves :  and  when  He  had  given 
thanks.  He  distributed^  to  them  that  were  set  down :  in 
like  manner  also  of  the  fishes,  as  much  as  they  would. 

12.  And  when  they  were  filled,  He  said  to  His  disciples  j 
Gather  up  the  fragments  which  remain,  lest  they  be  lost. 

13.  They  gathered  up  therefore,  and  filled  twelve  bas- 
kets with  the  fragments  of  the  five  barley  loaves,  which  re- 
mained over  and  above  to  them  that  had  eaten. 


'  G.  p.  "  of  them."  The  pronoun  is  omitted  in  three  uncial  man- 
uscripts, and  in  the  versions  generally. 

*  Literally  "  lie  down : "  as  the  ancients  stretched  themselves  in  a 
reclining  position  to  take  food. 

'  G.  P.  "To  the  disciples,  and  the  disciples  to  them,"  &c.  "These 
words  are  wanting  in  a  few  manuscripts,  of  which  the  Alexandrian  is 
one.  There  is  nothing  answering  to  them  in  any  of  the  following  ver- 
sions: the  Vulgate,  the  two  Syriac,  Gothic,  Saxon,  Coptic,  Armenian, 
Ethiopic  and  Arabic.  Nonnus  omits  them  ;  so  does  Origen.  I  confess, 
that  the  principal  reason  for  rejecting  this  clause  is  the  almost  unani- 
mous testimony  of  ancient  versions  against  it.  Several  interpolations  of 
little  consequence  have  arisen  from  the  indiscreet  zeal  of  transcribers,  in 
supplying  what  they  thought  deficient  in  one  gospel  out  of  another.  Of 
this  the  present  clause,  taken  from  Matt.  xiv.  19,  appears  to  be  an 
example."    Campbell. 


ST.    JOHN.  485 

14.  Now  those  men,  when  they  had  seen  what  a  mira- 
cle Jesus  had  performed,  said :  This  is,  of  a  truth,  the 
prophet  that  is  to  come  into  the  world. 

15.  Jesus,  therefore,  when  He  knew  that  they  would 
come  to  take  Him  by  force,  and  make  Him  king,^  fled  again- 
into  the  mountain  Himself  alone. 

16.  And  when  evening  was  come.  His  disciples  went 
down  to  the  sea. 

17.  And  when  they  had  gone  up  into  a  ship,  they  went^ 
over  the  sea  to  Capharnaum  ;*  and  it  was  now  dark,  and 
Jesds  was  not  come  to  them. 

18.  And  the  sea  was  swelled,^  by  reason  of  a  great  wind 
that  blew. 

19.  When  they  had  rowed  therefore  about  twenty-five 
or  thirty  furlongs,  they  see  Jesus  walking  on  the  sea,  and 
drawing  high  to  the  ship,  and  they  were  afraid.^ 

20.  But  He  saith  to  them :  It  is  I :  be  not  afraid. 

21.  They  willed''  therefore  to  take  Him  into  the  ship  : 
and  presently  the  ship  was  at  the  land  to  which  they 
were  going. 

22.  The  next  day  the  multitude  that  stood  on  the  other 
side  of  the  sea,  saw^  that  there  was  no  other  ship  there  but 


'  Fancying  that  the  Messiah  should  be  an  earthly  king,  they  would 
force  Jesus  to  assume  the  title  and  badges  of  royalty.  He,  however, 
was  ruler  of  a  sublimer  empire.     Matt.  xiv.  23.     Mark  vi.  46. 

^  "  Fled  back."  He  returned  to  the  mountain  :  he  had  not  fied  before 
this  time.  The  adverb  is  wanting  in  four  uncial  manuscripts  and  in 
several  versions  ;  but  is  deemed  genuine. 

*  Forced  to  do  so  by  His  orders.     Matt.  xiv.  22. 

"  According  to  Mark,  their  course  was  directed  to  Bethsaida.  As  the 
two  places  were  near,  they  may  have  intended  to  put  in  at  one  place, 
and  sail  on  to  the  other.     See  Olshausen,  vol.  ii.  p.  189. 

"  "A  Catholic." 

'  Imagining  it  to  be  a  phantom. 

''  They  prayed  Him  to  come  into  the  ship,  and  accordingly  He  entered 
into  it.     Matt.  xiv.  32. 

*  They  knew  that  they  had  only  seen  one  ship  there  on  the  preceding 


486 


THE    FOUR    GOSPELS. 


one/  and  that  Jesus  had  not  entered  into  the  ship  with  His 
disciples,  but  that  his  disciples  were  gone  away  alone.^ 

23.  But  other  ships  came  in^'  from  Tiberias,  nigh  unto 
the  place  where  they  had  eaten  the  bread,  the  Lord  giving 
thanks.* 

24.  When  therefore  the  multitude  saw  that  Jesus  was 
not  there,  nor  His  disciples,  they^  took  shipping,^  and  came 
to  Capharnaum,  seeking  for  Jesus. 

25.  And  when  they  had  found  Him  on  the  other  side  of 
the  sea,  they  say  to  Him :  Rabbi,  when  didst  Thou  come 
hither?' 

26.  Jesus  answered  them,^  and  said  :  Verily,  verily,  I  say 
to  you,  ye  seek  Me,  not  because  ye  have  seen  miracles,^ 
but  because  ye  have  eaten  of  the  loaves,  and  have  been 
filled. 

27.  Labor  not  for  the  food  which  perisheth,^°  but  for  that 


'  G.  p.  "  save  that  one  whereinto  His  disciples  were  entered.  This 
clause  is  not  in  the  Alexandrian,  nor  in  some  other  manuscripts.  There 
is  no  corresponding  clause  in  the  Vulgate,  Gothic,  Saxon,  Coptic,  Ethio- 
pia and  Arabic  versions  ;  nor  in  Nonnus.  Bengelius  and  Mill  reject  it. 
— I  have  adopted  the  reading  of  the  Vulgate  as  preferable  upon  the 
whole."  Campbell.  Griesbach  and  Schott  likewise  reject  the  clause  as 
spurious. 

^  They  were  lost  in  ama^ment  at  not  finding  Jesus,  since  He  had  not 
embarked  in  the  only  vessel  which  had  been  there  on  the  preceding  day, 
in  which  the  apostles  embarked. 

^  Subsequently — on  the  day  following. 

*  That  is,  after  the  Lord  had  blessed  it. 

'  G.  P.  "  also."     Griesbach  and  Schott  omit  it,  conformably  to  man- 
uscripts and  versions. 
"  They  embarked  on  the  ships  that  had  come  in. 
They  wished  to  ascertain  in  what  manner  He  had  crossed  the  lake. 

*  Our  Lord  did  not  answer  their  question,  not  choosing  to  disclose  to 
them  the  miraculous  manner  in  which  He  had  crossed  the  lake.  He 
took  occasion  to  reproach  them  with  their  earthly  views. 

Not  as  believers  on  account  of  the  miracles  which  they  had  seen. 

They  sought  another  miraculous  multiplication  of  loaves.  Christ 
exhorts  them  rather  to  seek  nourishment  for  their  souls.  "  You  seek 
Me  for  some  object :  seek  Me  for  Myself.  He  insinuates  that  He  Him- 
self is  the  food. — You  expected,  I  suppose,  to  eat  bread  again,  to  sit 
down  again  to  a  repast,  to  satisfy  your  hunger."     St.  Augustin. 


ST.    JOHN.  487 

which  endureth  to  life  everlasting,  which  the  Son  of  man 
will  give  you.     For  Him  hath  the  Father,  God,^  sealed.^ 

28.  They  said  therefore  to  Him  :  What  shall  we  do  that 
we  may  work  the  works  of  God  1 

29.  Jesus  answered,  and  said  to  them  :  This  is  the  work 
of  God,  that  ye  believe  in  Him  whom  He  hath  sent.^ 

30.  They  said  therefore  to  Him :  What  sign*  therefore 
dost  Thou  perform  that  we  may  see,  and  may  believe  Thee  ? 
what  dost  thou  work  ?^ 

31.  Our  fathers  ate  manna  in  the  desert,  as  it  is  writ- 
ten :  "  He  gave  them  bread  from  heaven  to  eat."^ 

32.  Then  Jesus  said  to  them :  Verily,  verily,  I  say  to 
you :  Moses  gave  you  not  the  bread  from  heaven,'^  but  My 
Father  giveth  you  the  true  bread  from  heaven.^ 

33.  For  the  bread  of  God^  is  that  which^°  cometh  down 
from  heaven,  and  giveth  life  to  the  world. 

*  "  The  Father  is  put  absolutely  as  the  nominative  to  the  verb  :  "  God  " 
is  subjoined  by  way  of  explanation.  The  Vulgate  preserves  the  force 
of  the  orijji  imI. 

*  Matt.  iii.  17;  xvii.  5.  Supra  i.  32.  Vouched  for  by  a  sealed  com- 
mission. The  miracles  vi^hich  He  wrought  were  divine  seals  of  His 
commission  from  the  Father. 

'  Faith  is  called  a  work,  that  is,  an  act  of  the  mind  and  will.  1  John 
iii.  23.  "  He  would  not  distinguish  faith  from  a  work,  but  He  de- 
signated it  a  work,  because  it  is  faith  itself  which  works  through  love." 
St.  Augustin. 

*  Miracle. 

^  They  ask  for  miracles,  in  attestation  of  His  authority,  as  if  they 
had  not  witnessed  any,  although  the  multiplication  of  the  loaves  had  oc- 
curred so  recently. 

*  Exod.  xvi.  12.    Numbers  xi.  7.    Ps.  Ixxvii.  24.   Wisdom  xv.  20. 

'  He  intimates  that  the  manna  could  not  be  strictly  styled  bread  from 
heaven,  but  was  so  called  because  it  fell  miraculously  from  the  atmo- 
sphere. The  article  here  seems  emphatic,  but  does  not  warrant  the 
Protestant  version :  "  that  bread."  "  The  pronoun  that  is  quite  un- 
warranted,"    Campbell. 

*  Spiritual  food — Christ  the  true  nourishment  of  the  soul ;  "  the  bread 
which  the  manna  signified,  the  Lord  Jesus  Himself"  St.  Augustin. 

"  Bread  given  by  God. 

"  P.  "  He  who  cometh."  Our  Lord  did  not  yet  point  directly  to  Him- 
self.    See  Campbell. 


488  THE   FOUR    GOSPELS. 

They  said  therefore  to  Him  :  Lord,  give  us  always  this 
bread. 

35.  And  Jesus  said  to  them :  I  am  the  bread  of  life :  he 
that  Cometh  to  Me^  shall  not  hunger,^  and  he  that  be- 
lieveth  in  Me,  shall  never  thirst. 

36.  But  I  said  to  you,  that  ye  also  have  seen  Me,  and  ye 
believe  not.^ 

37.  All*  that  the  Father  giveth  Me,^  shall  come  to  Me  f 
and  him  that  cometh  to  Me  I  will  not  cast  out.'' 

38.  Because  I  have  come  down  from  heaven,  not  to  do 
My  own  will,^  but  the  will  of  Him  who  sent  Me. 

39.  Now  this  is  the  will  of  the  Father  who  sent  Me,  that 
of  all  that  He  hath  given  Me,  I  should  lose  nothing,  but 
should  raise  it  up  again  on  the  last  day.^ 

40.  And  this  is  the  will  of  My  Father  that  sent  Me  :  that 
every  one  who  seeth  the  Son,  and  believeth  in  Him,  may 
have  life  everlasting,  and  I  will  raise  Him  up  on  the  last  day. 

41.  The  Jews  therefore  murmured  at  Him,  because  He 
had  said :  "  I  am  the  living'"  bread  which  came  down  from 
heaven." 

*  By  faith  and  love.     Eccl.  xxiv.  29. 

°  The  devoted  believer  need  not  desire  earthly  enjoyments. 
^  Although  they  saw  Him,  they  did  not  believe  in  Him. 

*  The  neuter  gender  is  put  for  the  masculine ;  or  is  used  to  include 
collections  of  men,  such  as  nations,  which  are  drawn  effectually  to  the 
faith. 

'  By  what  mysterious  counsel  the  Father  gives  men  to  His  Son,  it  is 
not  for  us  to  define  :  doubtless,  it  is  justly  and  mercifully. 

°  All  who  are  so  given  by  the  Father  will  surely  come  to  Christ ;  but 
freely,  by  yielding  to  the  grace  which  draws  them.  "He  who  practises 
humility,  is  given  to  Christ :  such  a  one  Christ  receives :  he  who  is  not 
humble  is  far  from  the  Master  of  humility."    St.  Augustin. 

'  No  one,  however  wretched,  will  be  cast  forth  from  the  house  of  the 
Redeemer. 

*  Not  to  act  capriciously,  but  according  to  the  eternal  counsels  of  the 
Deity.  The  will  of  the  Father  and  of  the  Son  is  one  :  the  human  will 
of  Christ  is  conformable  to  the  divine  will- 

'  The  resurrection  generally  denotes  the  rising  of  the  just  to  glory. 
The  wicked  will  also  rise,  but  to  punishment. 
"  The  epithet  is  wanting  here  in  the  Greek.     Christ  is  the  support  of 


ST.     JOHN.  489 

42.  And  they  said :  Is  not  this  Jesus,  the  son  of  Joseph,^ 
whose  father  and  mother  we  know  ?  How  then  doth  He 
say  :  I  came  down  from  heaven  ? 

43.  Jesus  therefore  answered,  and  said  to  them  :  Mur- 
mur not  among  yourselves. 

44.  No  man  can  come  to  Me,  unless  the  Father  who 
sent  Me,  draw  him,-  and  I  will  raise  him  up  on  the  last  day. 

45.  It  is  written  in  the  prophets  :  "  And  they  shall  all 
be  taught  of  God."  Every  one^  that  hath  heard  of  the  Fa- 
ther, and  hath  learned,*  cometh  to  Me. 

46.  Not  that  any  one  hath  seen  the  Father,  but  He  who 
is  of  God,5  He  hath  seen  the  Father. 

47.  Verily,  verily,  I  say  to  you  :  He  that  believeth  in  Me 
hath  everlasting  life.^ 

48.  I  am  the  bread  of  life. 

49.  Your  fathers  ate  the  manna  in  the  desert,  and  died." 

50.  This  is  the  bread  which  cometh  down  from  heaven, 
that  if  any  man  eat  of  it,  he  may  not  die. 

51.  I  am  the  living  bread,  which  came  down  from 
heaven.^ 

52.  If  any  man  eat  of  this  bread,  he  shall  live  forever  :^ 

the  soul,  by  His  grace  nourishing  unto  life  eternal  those  who  believe  in 
Him  and  love  Him. 

'  Matt.  xiii.  55.    Mark  vi.  3. 

^  He  insinuates  that  faith  in  Him  cannot  be  had  without  divine  illu- 
mination and  attraction.     Is.  liv.  13. 

^  G.  P.  "Therefore."  "In  some  manuscripts  of  note  the  illative 
particle  is  not  found  :  nor  is  there  any  thing  corresponding  to  it  in  the 
Vulgate,  Coptic,  Gothic,  and  Saxon  versions.  Origen  also  omits  it." 
Campbell.     It  is  cancelled  by  Griesbach  and  Schott. 

*  By  acquiescing  with  docility  in  the  divine  inspiration.  "  The  reve- 
lation of  the  Father  is  itself  a  drawing  of  the  soul  to  God  .  .  .  for  what 
does  the  soul  more  ardently  desire  than  truth  1  .  .  ■  See  how  the  Father 
draws.  By  teaching  He  delights  the  soul,  not  imposing  any  necessity." 
St.  Augustin. 

'  The  Son  of  God.     Matt.  xi.  27. 

^  In  its  principle.  '  Exod.  xvi.  13. 

^  The  assumption  of  human  nature  by  the  Divine  Word  leads  us  to  say 
that  Christ  came  down  from  heaven. 

'  The  effect  of  this  divine  nourishment  is  eternal  life.     Many  deprive 


490  THE    FOUR    GOSPELS. 

and  the  bread  which  I  will  give  is  My  flesh^  for  the  life  of 
the  world. 

53.  The  Jews,  therefore,  disputed^  among  themselves, 
saying  :  How  can  this  man  give  us  His  flesh  to  eat  ? 

54.  Then  Jesus  said  to  them  :  Verily,  verily,  I  say  to 
you :  Unless  ye  eat  the  flesh  of  the  Son  of  man,  and  drink 
His  blood,  ye  shall  not  have  life^  in  you. 

55.  He  that  eateth  My  flesh,  and  drinketh  My  blood,  hath 
everlasting  life  :*  and  I  will  raise  him  up  on  the  last  day. 

56.  For  My  flesh  is  meat  indeed  :^  and  My  blood  is 
drink  indeed. 

57.  He  that  eateth  My  flesh,  and  drinketh  My  blood, 
abideth  in  Me,  and  I  in  him.^ 

themselves  of  it  by  receiving  it  unworthily,  or  by  relapsing  into  sin. 
"  We  also,"  says  St.  Augiistin,  "  at  this  day  receive  a  visible  food  :  but 
the  sacrament  must  be  distinguished  from  its  virtue.  How  many  receive 
at  the  altar,  and  die  ;  and  die  even  in  the  act  of  receiving  !  Wherefore 
the  apostle  says  :  '  he  eateth  and  drinketh  condemnation  to  himself.' — 
The  morsel  given  by  the  Lord  to  Judas,  was  not  poison.  Yet  he  re- 
ceived it,  and  on  his  receiving  it,  the  enemy  took  possession  of  him,  not 
because  he  received  something  bad,  but  that  he,  a  wicked  man,  un- 
worthily received  what  was  good  :  See  then,  brethren,  eat  the  heavenly 
bread  spiritually,  come  with  innocence  to  the  altar." 

^  G.  P.  "  which  I  will  give."  This  clause  is  wanting  in  three  noted 
manuscripts,  and  in  the  Ethiopic  and  Saxon  versions,  as  well  as  in  the 
Vulgate."   Campbell. 

°  "  Contended."  It  may  be  that  some  supported  the  proposition  which 
Christ  had  laid  down,  although  with  no  definite  view  as  1o  its  meaning. 
St.  Cyril  observes,  "  Let  us  derive  advantage  from  the  sins  of  others, 
and  embracing  the  mysteries  with  firm  faith,  never  either  think,  or  utter 
that  question  :  how  1  in  matters  so  sublime." 

'  The  text  is  in  the  present  tense.  Without  the  reception  of  the  flesh 
and  blood  of  Christ — at  least  in  desire — the  soul  has  not  the  life  of  grace, 
and  has  no  title  to  everlasting  life.  The  interchange  of  tenses,  which 
is  so  frequent  in  Hebrew,  has  given  occasion  to  the  Latin  interpreter  to 
use  them,  one  for  the  other.  "  Inasmuch  as  the  flesh  of  the  Saviour, 
being  united  with  the  Word  of  God,  which  is  naturally  the  life,  has  beei 
made  life-giving,  when  we  eat  it,  then  we  have  life  in  us,  being  unite 
with  that  which  has  been  made  life."     St.  Cyril  Alex. 

''  In  its  germ  and  pledge. 

^  1  Cor.  xi.  27.    The  flesh  of  Christ  is  truly  the  nourishment  of  the  soul. 

*  The  union  of  the  soul  with  Christ  is  most  intimate,  when  she  is 
nourished  with  His  flesh  and  blood.     St.  Cyril  Alex,  compares  it  to  the 


ST.    JOHN.  491 

58.  As  the  Father  who  liveth  sent  Me,  and  I  live  by  the 
Father,  so  he  that  eateth  Me,  the  same  also  shall  live 
by  Me.i 

59.  This  is  the  bread  that  came  down  from  heaven.  Not 
as  your  fathers  ate  the  manna,  and  died.  He  that  eateth 
this  bread,  shall  live  for  ever.^ 

60.  These  things  He  said  teaching  in  the  synagogue  at 
Capharnaum. 

61.  Many,  therefore,  of  His  disciples^  hearing  it,  said  : 
This  saying  is  hard,*  and  who  can  hear  it  ?^ 

62.  But  Jesus  knowing  in  Himself'  that  His  disciples 
murmured  at  this,  said  to  them  :  Doth  this  scandalize 
you  ?  ^ 

63.  If  then  ye  shall  see  the  Son  of  man  ascend  up  where 
He  was  before  ?^ 


commingling  of  melted  wax.  In  like  manner,  "  whoever  receives  the 
flesh  and  blood  of  Christ,  is  united  with  Him  in  such  a  way  that  Christ 
is  in  him,  and  he  is  in  Christ." 

*  He  that  eateth  Christ,  shall  live  through  Him,  since  he  partakes  of 
His  life,  being  united  with  Him.  "  Not  by  His  word  alone,  but  also  by 
the  touch,  He  raised  the  dead,  in  order  to  show  that  His  body  also  had 
a  life-giving  virtue,  since  by  its  mere  touch,  what  was  in  a  decomposed 
state  was  restored  to  life  :  shall  we  not  then  live,  since  we  taste  of 
that  flesh,  and  eat  if?  "     St.  Cyril  Alex,  in  v.  54. 

^  This  closes  the  narrative  of  what  passed  in  the  synagogue.  "What 
is  further  added  seems  to  have  been  delivered  after  our  Lord  had  left 
the  synagogue.  Lampe  thinks  it  was  in  private."  Bloornfield,  Digest, 
in  loc. 

^  The  seventy-two,  or  rather  the  disciples  generally. 

*  Difficult  of  acceptation,  and  belief  St.  Augustin  supposes  that  they 
thought  that  Jesus  meant  to  distribute  to  His  followers  His  flesh  cut 
into  pieces. 

^  Who  can  assent  to  it  1 

°  The  disciples  did  not  openly  reject  it  :  at  least  they  did  not  venture 
to  manifest  to  our  Lord  their  unbelief.  He  knew  it,  as  the  secrets  of 
hearts  lay  open  to  Him. 

'  Does  this  shock  you  1  does  it  make  you  waver  in  faith  1 

°  The  ascension  is  pointed  to  as  an  evidence  of  the  divine  authority 
of  Christ,  and  of  the  truth  of  the  mystery  which  He  had  proposed.  "  If, 
contrary  to  nature,  My  body  shall  ascend  into  heaven,  what  can  prevent 
its  imparting  life,  contrary  to  nature  1"   St.  Cyril  Alex. 


492 


THE    FOUR    GOSPELS. 


64.  It  is  the  Spirit  that  quickeneth  ;  the  flesh  profiteth 
nothing ;  the  words  tliat  I  have  s^jcken^  to  you,  are  spirit 
and  life.2 

G5.  But  there  are  some  of  you  that  believe  not.  For 
Jesus  knew  from  the  beginning  who  they  were  that  did  .not 
believe,  and  who  he  was  that  would  betray  Him. 

66.  And  He  said:  Theref>i'e  did  I  say  to  you,  that 
no  man  can  come  to  Me,  unless  it  be  given  him  by  My 
Father. 

67.  After  this  many  of  His  disciples  went  back,  and 
walked  no  more  with  Him. 

68.  Then  Jesus  said  to  the  twelve :  Will  ye  also  go 
away  ? 

69.  Simon  Peter,  therefore,^  answered  Him :  Lord,  to 
whom  shall  we  go  ?  Thou  hast  the  words  of  eternal  life. 

TO.  And  we  have  believed,  and  have  known*  that  Thou : 
art  the  Christ,  the  Son  of^  God.^ 


G.  P.  "  I  speak."     Knapp  and  Schott  adopt  the  perfect  tense  on 
the  authority  of  six  uncial  manuscripts,  and  of  the  versions  generally^ 

°  As  the  soul  is  to  the  body  the  source  of  life,  so  the  words  of  Christ 
concerning  the  eating  of  His  flesh  and  blood,  are  spiritual  and  life-giving. 
They  can  only  be  received  by  such  as  are  enlightened  by  the  Divine 
Spirit.  The  carnal  man  who  is  guided  by  mere  reason  and  sense,  can- 
not embrace  them  with  faith.  "  The  flesh  of  all  others  truly  profiteth 
nothing;  but  the  flesh  of  Christ,  because  the  only  begotten  Son  of  God 
dwells  in  it,  can  alone  give  life."  St.  Cyril  Alex.  "  The  flesh  profiteth 
nothing,  as  they  understood  it,  as  it  is  torn  in  pieces  in  a  corpse,  or  as  it 

is  sold  in  the  shambles,  not  as  it  is  animated  by  the  Spirit If  the 

flesh  profited  nothing,  the  Word  would  not  have  become  flesh,  and  dwelt 
among  us."     St.  Augustin. 

P.   "then."    G.    ovv.     Schott  cancels  it,  after   Griesbach,   on   the 
authority  of  four  uncial  manuscripts,  and  many  versions. 

*  Matt,  xvi,  16.  Mark  viii.  29.  Luke  ix.  20.  We  believe  and  know. 
The  perfect  tense  here  expresses  the  habitual  state  of  mind. 

°  G.  P.  "  The  living."  The  epithet  is  wanting  in  the  Vatican,  Cam- 
bridge and  some  other  manuscripts,  as  also  in  the  Coptic,  Armenian,  and 
Saxon  versions,  as  well  as  in  the  Vulgate.  Nonnus  also  omits  it.  St. 
Cyril  Alex,  did  not  read  it.  Griesbach  and  Schott  cancel  it  as  an  inter- 
polation. 

The  only  begotten  of  the  Father. 


ST.  jofijf.  493 


71.  Jesus  answered  them:  Have  not  I  chosen  you 
twelve  ?   And  one  of  you  is  a  devil. ^ 

72.  Now  He  meant  Judas  Iscariot,  the  son  of  Simon : 
for  this  same  was  about  to  betray  Him,  whereas  he  was 
one  of  the  twelve. 


CHAPTER  VII. 

Christ  goes  up  to  the  feast  of  the  tabernacles  ;  He  teaches  in 
the  temple. 

1.  After  these  things  Jesus  went  about^  in  Galilee  ;  for 
He  would  not  go  about  in  Judea,  because  the  Jews  sought 
to  kill  Him, 

2.  Now  the  Jewish  feast  of  tabernacles  was  at  hand. 

3.  And  His  brethren^  said  to  Him  :  Pass  from  hence, 
and  go  into  Judea :  that  Thy  disciples  also  may  see  Thy 
works  which  Thou  doest. 

4.  For  no  man  doeth  any  thing  in  secret,  and*  he  himself 
seeketh  to  be  known  openly.  If  Thou  do  these  things, 
manifest  Thyself  to  the  world. 

5.  For  neither  did  His  brethren^  believe  in  Him. 


*  He  was  such  in  the  perverse  disposition  of  his  mind. 
"^  The  Greek  term  signifies  to  walk  about. 

'  The  relations  of  the  Virgin  Mary  were  styled  brethren  of  our  Lord, 
....  "  When  you  hear  of  the  brethren  of  the  Lord,  think  of  the  kindred 
of  Mary,  not  of  any  children  of  her  :  for  as  in  the  tomb,  where  the  body 
of  the  Lord  was  placed,  no  one  was  laid  before  or  afterwards,  so  the 
womb  of  Mary  neither  before  nor  afterwards  conceived  any  tiling  mor- 
tal."   St.  Augustin. 

*  Whilst.  The  simple  conjunction  in  Hebrew  serves  to  express  the 
various  relations  of  the  members  of  the  sentence. 

^  Generally,  or  firmly.  Some  believed  partially,  although  as  yet 
His  divinity  was  not  fully  declared  to  them.  The  Protestant  ver- 
sion here  has:  "believe  in  Him;"  contrary  to  the  usual  rendering: 
"  on  Him," 


494  THE    FOUR    GOSPELS. 

6.  Then  Jesus  said  to  them :  My  time^  is  not  yet  come  : 
but  your  time  is  always  ready.^ 

7.  The  world  cannot  hate  you ;  but  Me  it  hateth :  be- 
cause I  bear  witness  of  it,  that  its  works  are  evil. 

8.  Go  ye  up  to  this  festival  day,  but  I  go  not  up^  to  this 
festival  day  :  because  My  time  is  not  accomplished. 

9.  When  He  had  said  these  things,*  He  Himself  remained 
in  Galilee. 

10.  But  after  His  brethren  had  gone  up,  then  He  also 
went  up  to  the  festival,  not  openly,  but  as  in  secret. 

11.  The  Jews,  therefore,  sought  Him  on  the  festival  day, 
and  said  :  where  is  He  ? 

12.  And  there  was  much  murmuring^  among  the  multi- 
tude concerning  Him.  For  some  said  :  He  is  a  good  man. 
And  others  said :  No,  but  He  seduceth  the  people. 

13.  Yet  no  man  spake  openly  of  Him,  for  fear  of  the® 
Jews. 

14.  Now,  about  the  middle  of  the  festival,''  Jesus  went 
up  into  the  temple,  and  taught.^ 


'  For  public  manifestation. 

*  As  you  have  no  divine  mission  to  accomplish. 

'  G.  P.  "  Yet."  Griesbach  and  Schott  reject  this  reading.  The 
Cambridge  and  another  manuscript,  as  also  the  Coptic,  Saxon,  and 
Ethiopic  versions,  read  as  the  Vulgate.  The  change  was  probably  made 
to  remove  the  appearance  of  inconsistency.  Our  Lord  declined  going 
in  the  manner  which  was  proposed  to  Him — openly. 

*  G.  P.  "  unto  them,  He  abode."  The  Vulgate  reading  is  found  in 
the  Cambridge  and  three  other  manuscripts,  and  in  several  versions. 
Schott  prefers  the  common  Greek  text. 

^  Whispering. 

"  None  spoke  in  a  very  marked  way  in  defence  of  Christ,  fearing  the 
Jewish  leaders,  and  the  multitude.  They,  however,  freely  communi- 
cated their  various  views  in  private. 

''  The  feast  lasted  seven  days.  Lev.  xxiii.  36.  The  eighth  day  was 
also  celebrated,  although  not  in  tents,  wherefore  the  feast  was  counted 
as  of  eight  days.     2  Mace.  x.  6. 

*  The  appearance  of  our  Lord  at  this  time  may  not  have  been  attended 
with  the  same  danger  as  at  the  commencement,  when  the  plans  of  the 
Jewish  leaders  might  be  executed  with  less  public  excitement. 


ST.  joHiV.  495 

15.  And  the  Jews  wondered,  saying:  How  doth  this 
man  know  letters,'  having  never  learned  ? 

16.  Jesus  answered  them,  and  said:  My  doctrine  is  not 
Mine,  but  His  who  sent  Me. 

17.  If  any  man  will  do^  His  will,^  he  shall  know  of  the 
doctrine,  whether  it  be  of  God,  or  whether  I  speak  of  My- 
self. 

18.  He  who  speaketh  of  himself,  seeketh  his  own  glory; 
but  he  that  seeketh  the  glory  of  him  who  sent  him,  he  is 
true,  and  there  is  no  injustice*  in  him. 

19.  Did  not  Moses  give  you  the  law  1^  and  no  one  of  you 
keepeth  the  law. 

20.  Why  seek  ye  to  kill  Me  ?^  The  multitude  answered 
and  said  :  Thou  hast  a  devil  'J  who  seeketh  to  kill  Thee  ? 

21.  Jesus  answered,  and  said  to  them:  I  have  done  one 
work,^  and  ye  all  wonder.^ 

22.  Therefore^"  Moses  gave  you  circumcision,  (not  be- 
cause it  is  from  Moses,  but  from  the  fathers")  and  on  the 
sabbath-day  ye  circumcise  a  man  : 

23.  If  a  man  receive  circumcision  on  the  sabbath-day,^^ 

"  The  Scriptures,  which  He  freely  quoted. 

^  Is  intent  on  doing — is  resolved  to  do. 

'  A  disposition  to  do  the  divine  will  is  a  sure  means  to  obtain  the 
knowledge  of  saving  truth.  It  is,  however,  a  fruit  of  grace,  not  a  mere 
natural  quality. 

*  Falsehood — prevarication.  This  is  a  general  proposition,  wherein 
the  fidelity  of  a  disinterested  unambitious  messenger  is  affirmed.  Our 
Lord  is  the  faithful  messenger,  who  seeks  the  glory  of  His  Father — not 
any  private  satisfaction,  unconnected  with  the  divine  glory. 

^  Exod.  xxiv.  3.  «  Supra  v.  8. 

'  Thou  art  possessed  by  a  devU. 

**  The  cure  of  the  infirm  man  on  the  Sabbath.    John  v.  9. 

"  Are  shocked  at  it,  because  performed  on  the  Sabbath. 

""  Theophylact  and  many  moderns  co.nnect  the  Greek  words  :  Sia  -tmiio  : 
with  the  preceding  verse :  as  if  it  were :  "  you  wonder  on  account  of  it." 
"  Nevertheless"  would  best  express  its  force,  if  read  at  the  commence- 
ment of  this  verse. 

"  Prescribed  to  Abraham,  (Gen.  xvii.  10)  before  the  law  was  given 
through  Moses.  Lev.  xii.  3. 

"  When  it  is  the  eighth  day  from  the  birth  of  the  infant. 


196 


THE    FOUR    GOSPELS. 


that'  the  law  of  Moses  may  not  be  broken,  are  ye  angry 
with  Me  because  I  have  healed  the  whole  man^  on  the 
sabbath-day  ? 

24.  Judge  not  according  to  the  appearance  ;3  but  judge 
just  judgment. 

25.  Some  therefore  of  Jerusalem  said  :  Is  not  this  He 
whom  they  seek  to  put  to  death  ? 

26.  And  behold  He  speaketh  openly,  and  they  say 
nothing  to  Him  :  Have  the  rulers  known  of  a  truth  that 
this  is  the*  Christ  ? 

27.  But  we  know  of  this  man  whence  He  is :  but 
when  the  Christ  cometh,  uo  man  knovveth  whence  He  is.^ 

28.  Jesus  therefore  cried  out  in  the  temple,  teaching 
and  saying  :  Ye  both  know  Me,  and  ye  know  whence  I 
am  f  and  I  am  not  come  of  Myself;  but  He  that  sent  Me 
is  true,  whom  ye  know  not.'' 

29.  I  know  Him,  because  I  am  from  Him,  and  He  hath 
sent  Me. 


'  The  Mosaic  law  enjoined  circumcision,  although  it  did  not  originate 

it.     The  text  may  be   explained:  so  that  the  sabbatical   law  is  not  vio- 

tlated.     St.  Cyril   thinks  that  the  words  should  be   transposed.     Their 

mistaken  zeal  that  the  Mosaic  law  concerning  the  sabbath  should  not 

be  broken,  was  the  cause  of  their  anger  against  Christ. 

^  The  man  who  was  disabled  in  all  his  limbs. 
From  human  considerations,  from  prejudice  against  persons.    Deut. 
1.   16. 

*  G.  P.  "  very."  Campbell  remarks  :  "  The  word  axrj^i  is  wanting  in 
many  manuscripts,  amongst  which  are  the  Cambridge  and  others  of  note. 
It  is  not  in  the  Complutensian  and  some  other  early  editions,  nor  has  it 
been  read  by  some  of  the  primitive  writers.  There  is  no  word  answering 
to  it  in  the  Vulgate,  Coptic,  Armenian,  Saxon  and  Arabic  versions." 
Griesbach  and  Schott  reject  it. 

^  The  source  of  this  common  persuasion  is  not  ascertained.  Some  con- 
jecture that  it  may  have  arisen  from  the  prophecy  of  Isaiah  concerning 
the  conception  of  Kmmanuel,  vii.  14..  or  from  his  demand  :  "  who  shall  de- 
clare His  generation  ■?"  liii.  8. 

'  Our  Lord  tells  them  that  they  know  whence  He  comes,  and  His 
claims  to  authority,  which  were  such  as  deserved  their  assent. 

They  knew  Him  not  practically,  because  they  refuseJ  to  recognise 
His  Son. 


ST.    JOHN.  497 

30.  They  sought  therefore  to  apprehend  Him :  and^  no 
man  laid  hands  on  Him,^  because  His  hour  was  not  yet 
come.^ 

31.  But  many  of  the  people  believed  in  Him,  and  said: 
When  the  Christ  cometh,  will  He  do  more  miracles  than* 
this  man  doeth  ? 

32.  The  Pharisees  heard  the  people  murmuring'  these 
things  concerning  Him  ;  and  the  rulers®  and  Pharisees  sent 
officers  to  apprehend  Him. 

33.'  Jesus  therefore  said  to  them :  Yet  a  little  while  I 
am  with  you  :  and^  I  go  to  Him  that  sent  Me. 

34.  Ye  will  seek  Me,^  and  not  find  Me  :  and  where  I  am, 
ye  cannot  come. 

35.  The  Jews  therefore  said  among  themselves  :  Whither 
will  He  go,  that  we  shall  not  find  Him  ?  will  He  go  into 
the  dispersion  of  the  gentiles,^"  and  teach  the  gentiles? 

36.  What  is  this  saying  that  He  hath  said  :  Ye  will  seek 


*  Nevertheless. 

"  They  were  mysteriously  withheld  from  accomplishing  their  design. 
^  The  time  in  which,  according  to  the  eternal  counsel,   He  was  to  be 
delivered  over  to  his  enemies. 

*  G.  P.  "  these."  This  pronoun  is  not  expressed  in  five  uncial  ma- 
nuscripts, nor  in  several  ancient  versions. 

*  Whispering. 

'  G.  P.  "  The  chief  priests."  Two  manuscripts  and  the  Saxon  ver- 
sion agree  with  the  Vulgate.     Schott  suspects  both  readings. 

'  G.  oiv.  P.  "  Then."    The  Vulgate  literally  renders  it :  "therefore." 

'  Afterwards.  '  Infra  xiii.  33. 

"  I  have  restored  the  Rhemish  version,  which  is  literal,  because  the 
modern  edition,  which  is  conformed  to  the  Protestant,  presents  a  meaning 
liable  to  controversy  :  "unto  the  dispersed  among  the  gentiles."  It  is 
by  no  means  certain  that  the  Jews  dispersed  among  the  gentiles  are 
meant.  Many  understand  the  text  of  the  gentiles  themselves  scattered 
abroad  over  the  earth,  although  it  must  be  acknowledged  that  the  term 
"dispersion"  is  not  strictly  applicable  to  nations  dwelling  in  their  re- 
spective countries.  "  Among  the  dispersed  gentiles"  appears  to  me  to 
be  the  correct  version,  which  is  favored  by  the  sequel :  "  and  teach  the 
gentiles."  The  Rhemish  version  leaves  either  meaning  undetermined, 
and  on  that  account,  although  obscured,  is  preferable.  The  term  rendered 
gentiles  means  Greeks,  but  it  was  used  by  the  Jews  of  the  nations 
generally. 

32 


498  THE    FOUR    GOSPELS. 

Me,  and  not  find  Me  ;  and  where  I  am  you  cannot  come  ? 

37.  And  on  the  last  great^  day  of  the  festivity,  Jesus  stood 
and  cried,  saying  :  If  any  one  thirst,  let  him  come  to  Me,, 
and  drink. 

38.  He  that  believeth  in  Me,  as  the  Scripture  saith : 
*  From  his  belly  shall  flow  rivers  of  living  water.'^ 

39.  Now  this  He  said  of  the  spirit  which  they  would  re- 
ceive who  believed  in  Him  :  for  as  yet  the^  spirit  was  not 
given,*  because  Jesus  was  not  yet  glorified.^ 

40.  Of  that  multitude^  therefore,  when  they  had  heard 
these  words  of  His,  some  said  :  This  is  the  prophet''  indeed, 

41.  Others  said:  This  is  the  Christ.  But  some  said: 
Doth  the  Christ  come  from  Galilee  ? 

42.  Doth  not  the  Scripture  say,  that  Christ  cometh  of  the 
seed  of  David,  and  from  Bethlehem,  the  town  where  David 
was  ?^ 

*  The  last  day  of  the  solemnity,  which  was  a  great  feast.  The  con- 
clusion of  all  the  great  festivals  was  solemn,  and  especially  of  the  feast 
of  tabernacles,  as  being  the  last  of  the  festivals  of  the  year.  Lev.  xxiii.  27. 

*  No  passage  of  this  precise  import  is  found  in  Scripture :  but  the 
reference  may  be  understood  of  those  passages  which  point  to  Christ  as 
the  great  prophet,  (Deut.  xviii.  15,)  or  which  signify  the  abundant  ef- 
fusion of  the  Holy  Spirit.  Is.  Iviii.  11.  Joel  ii.  28.  Ezech.  xxxvi.  25. 
The  allusion  was  not  uncommon  with  the  Hebrews,  and  presented 
nothing  revolting  to  their  minds.     , 

^  G.  P.  "  The  Holy  Ghost."  Campbell  remarks  that  the  epithet  "is 
wanting  in  several  manuscripts.  Origen,  Cyril,  Hesychius,  and  Nonnus,. 
seem  not  to  have  read  it.  There  is  nothing  corresponding  to  it  in  the 
Vulgate,  Syriac,  Coptic,  Saxon  and  Armenian  versions.  It  is  rejected 
also  by  some  of  the  best  modern  critics."  The  meaning  seems  to  be,  the 
grace  of  the  Holy  Ghost  was  not  yet  poured  out  as  it  was  to  be  abundantly 
after  the  resurrection  of  Christ. 

*  "  Though  there  is  no  word  for  given  in  the  common  Greek,  it  is  in 
the  Vatican  manuscript,  the  Vulgate,  both  the  Syriac  and  the  Saxon.  It 
seems  necessary,  in  order  to  complete  the  sense."    Campbell. 

^  His  human  nature  was  not  yet  in  a  glorious  state,  as  after  His  re- 
surrection. 

*  G.  P.  "Many  of  the  people."  Lachmann  and  Schott  prefer  the  Vul- 
gate reading  on  the  authority  of  four  uncial  manuscripts  and  several 
versions. 

^  The  special  forerunner,  or  companion  of  the  Messiah. 
^  Thus  they  point  to  the  very  birth-place  of  Jesus,  whom  they  erro- 
neously supposed  to  be  a  Galilean.    Mich.  t.  2.    Matt,  ii,  6. 


ST.    JOHN.  499 

43.  So  there  arose  a  dissension^  among  the  people  be- 
cause of  Him. 

44.  And  some  of  them  wished  to  apprehend  Him :  but  no 
man  laid  hands  upon  Him. 

45.  The  officers  therefore  came  to  the  chief  priests  and 
the  Pharisees.  And  they  said  to  them  :  Why  have  ye  not 
brought  Him  ? 

46.  The  officers  answered :  Never  did  man  speak  like 
this  man.2 

47.  The  Pharisees  therefore  answered  them  :  Are  ye  also 
seduced  ? 

48.  Hath  any  one  of  the  rulers  or  of  the  Pharisees  be- 
lieved in  Him  ?^ 

49.  But  this  multitude  that  knoweth  not  the  law,  are 
accursed.* 

50.  Nicodemus,  he  that  came  to  Him  by  night,^  who  was 
one  of  them,  said  to  them  : 

51.  Doth  our  law  condemn  any  man,  unless  it  first  hear 
him,  and  know  what  he  doeth  ?^ 

52.  They  answered,  and  said  to  him  :  Art  thou  also  a 
Galilean  ?  Search  the  Scriptures,^  and  see  that  out  of  Gali- 
lee a  prophet  riseth  not. 

53.  And  every  man  returned  to  his  own  house.^ 


'  Literally  :  "  a  schism  :"  that  is,  division. 

*  The  sublime  and  persuasive  wisdom  of  His  words  so  charmed  the 
officers  that  they  durst  not  attempt  to  arrest  Him. 

'  The  argument,  which  is  furnished  by  the  unbelief  of  those  occupying 
distinguished  stations,  is  weak.  Their  eminence  makes  them  dread  more 
public  censure,  to  which  they  are  exposed  :  and  their  attachment  to  honor 
and  the  conveniences  of  life  is  proportioned  to  their  worldly  advantages. 

*  The  mass  of  the  people  are  despised  as  ignorant,  and  execrated  by 
the  unbelieving  great  ones. 

*  Supra  iii.  2. 

*  Deut.  xvii.  8  ;  xix.  15. 

'  The  Cambridge  manuscript  alone  supports  the  Vulgate.  The  com- 
mon reading  is  simply :  "  Search  ;"  but  the  reference  is  manifestly  to  the 
Scriptures. 

*  The  meeting  was  broken  up,  without  any  measure  being  adopted. 


500  THE    FOUR    GOSPELS. 


CHAPTER  VIII. 

The  woman  taken  in  adultery.     Christ  justifies  his 
doctrine. 

1.  And  Jesus  went  to  mount  Olivet.^ 

2.  And  early  in  the  morning  He  came  again  into  the 
temple,  and  all  the  people^  came  to  Him,  and  sitting  down 
He  taught  them. 

3.  And  the  scribes  and  Pharisees  bring  to  Him  a  woman 
taken  in  adultery  ;^  and  they  set  her  in  the  midst. 

4.  And  they  said  to  Him  :  Master,  this  woman  hath  been 
now  caught*  in  adultery. 

5.  Now  Moses,  in  the  law,  hath  commanded  us  to  stone 
such  a  one.*     What  then  sayest  Thou  ? 

6.  And  this  they  said  tempting  Him,  that  they  might  ac- 
cuse Him.*  But  Jesus  stooping  down,  wrote  with  His  fin- 
ger on  the  ground." 

7.  When  therefore  they  continued  asking  Him,  He  look- 


'  His  usual  retreat  for  prayer  at  night. 

*  Great  numbers. 

'  This  history  is  omitted  in  many  ancient  manuscripts,  but  it  was  found 
in  some  before  the  time  of  Origen.  It  was  probably  omitted  through  the 
fear  of  encouraging  licentiousness.  It  is  in  the  celebrated  manuscript  of 
Cambridge,  and  in  the  ^thiopic  and  Armenian  versions.  It  is  also  in 
Tatian's  Harmony  of  the  Gospels,  and  in  Ammonius.  Ambrose,  Jerom, 
and  Augustin,  all  mention  the  fact. 

*  The  Greek  may  be  rendered  as  in  the  P.  V.  "  in  the  very  act." 

'  This  special  punishment  was  prescribed  in  case  the  woman  was  be- 
trothed. Deut.  xxii.  24.  Death  was  the  punishment  of  all  adultery. 
Lev.  XX.  10. 

^  Should  Christ  approve  of  the  punishment,  He  was  open  to  censure 
for  extreme  rigor  :  should  He  dissuade  from  inflicting  it.  He  was  likely 
to  be  regarded  as  an  enemy  of  the  law. 

'  As  paying  no  attention  to  their  insidious  question.  P.  adds:  "as 
though  He  heard  them  not."  Campbell  and  Bloomfield  disapprove  of 
this  addition  to  the  common  Greek  and  Latin,  although  it  be  supported 
by  many  manuscripts.     It  seems  to  have  been  originally  a  gloss. 


ST.    JOHN.  501 

ed  up,   and  said  to  them  :  He  that  is  without  sin^  among 
you,2  let  him  first  cast  a  stone  at  her. 

8.  And  again  stooping  down,  He  wrote  on  the  ground.^ 

9.  But  they  hearing,*  went  out  one  by  one,  beginning 
with  the  eldest.^  And  Jesus  alone  remained,^  and  the 
woman  standing  in  the  midst.' 

10.  Then  Jesus  looking  up,^  said  to  her  :  Woman,  where 
are  they  who  accused  thee  ?    Hath  no  one  condemned  thee  ? 

11.  Who  said:  No  one,  Lord.  And  Jesus  said:  Neither 
will  I  condemn  thee.^     Go,  and  now  sin  no  more. 

12.  Again  therefore  Jesus  spoke  to  them,  saying:  I  ani 
the  light  of  the  world  :^°  he  that  followeth  Me,  walketh 
not  in  darkness ;  but  he  shall  have  the  light  of  life. 

13.  The  Pharisees  therefore  said  to  Him:  Thou  givest 
testimony  of  Thyself:  Thy  testimony  is  not  true. 

14.  Jesus  answered,  and  said  to  them  :  Although  I  give 
testimony  of  Myself,  My  testimony  is  true  ;-^  for  I  know 
whence  I  came,  and  whither  I  go  :'^  but  ye  know  not 
whence  I  come,  or^^  whither  I  go.^* 

*  Of  impurity.    Deut.  xvii.  7.  "  The  accusers. 
^  Giving  Himself  no  further  concern  about  them. 

*  G.  P.  "  Being  convicted  by  their  own  conscience."  "  This  clause  is 
wanting  in  many  manuscripts,  some  of  the  best  editions,  and  in  the  Vul- 
gate, Syriac,  Saxon,  and  Ethiopic  versions."    Campbell. 

*  G.  P.  "unto  the  last."  The  term  rendered  eldest,  may  signify  the 
more  honorable  by  reason  of  their  station.  The  other  clause  is  wanting 
in  several  manuscripts  and  versions.  It  is  not  to  be  rigorously  understood 
as  if  they  departed  in  regular  order,  according  to  rank,  or  age. 

*  The  accusers,  but  not  the  people  generally,  having  departed. 
'  Of  the  crowd. 

*  G.  P.  "  and  saw  none  but  the  woman."  "  This  clause  is  wanting  in 
the  Cambridge  and  four  manuscripts,  and  also  in  the  Vulgate,  Syriac, 
Saxon,  Coptic,  and  Armenian  versions."     Campbell. 

*  To  legal  punishment. 

">  1  John  i.  5.  "  Worthy  of  belief. 

"  The  divine  mission  of  Christ,  which  He  proved  by  His  works,  en- 
titled His  testimony  to  confidence. 

"  G.  P.  "  and."  Schott  substitutes  the  disjunctive  conjunction,  on  the 
authority  of  the  Cambridge,  and  three  other  uncial  manuscripts,  and 
many  versions. 

"  Because  they  did  not  attend  to  His  works. 


502  THE    FOUR    GOSPELS. 

15.  Ye  judge  according  to  the  flesh  :i  I  judge  not  any^ 
man. 

16.  And  if  I  do  judge,  My  judgment  is  true  :  because  I 
am  not  alone,  but  I  and  the  Father  who  sent  Me. 

17.  And  in  your  law  it  is  written,  that  the  testimony  of 
two  men  is  true.^ 

18.  I  am  one  that  give  testimony  of  Myself:  and  the 
Father  who  sent  Me,  giveth  testimony  of  Me. 

19.  They  said  therefore  to  him  :  Where  is  Thy  Father  ? 
Jesus  answered  :  Ye  know  neither  Me,  nor  My  Father:  if 
ye  knew  Me,  perhaps*  ye  wttuld  know  My  Father  also. 

20.  Jesus  spake  these  words  in  the  treasury,  teaching  in 
the  temple  :  and  no  man  laid  hands  on  Him,  because  His 
hour  was  not  yet  come. 

21.  Again  therefore,  Jesus  said  to  them  :  I  go,  and  ye 
will  seek  Me,  and  ye  will  die  in  your  sin.  Whither  I  go, 
ye  cannot  come. 

22.  The  Jews  therefore,  said  :  Will  He  kill  Himself, 
that  He  said :    Whither  I  go,  ye  cannot  come  ? 

23.  And  He  said  to  them :  Ye  are  from  beneath,  I  am 
from  above.     Ye  are  of  this  world,  I  am  not  of  this  world. 

24.  Therefore  I  said  to  you,  that  ye  will  die  in  your  sins. 
For  if  ye  believe  not  that  I  am,^  ye  will  die  in  your  sin.^ 

25.  They  said  therefore  to  Him  :  Who  art  Thou  ?  Jesus 
said  to  them :  The  beginning,''  who  also  speak  to  you. 

'  As  carnal  men. 

*  Rashly  and  capriciously. 

'  Deut.  xvii.  6  ;  xix.  15  ;  Matt,  xriii.  16 ;  2  Cor.  xiii.  1 ;    Heb.  x.  28. 

*  No  doubt. 

'  This  expression :  "  I  am ;"  occurs  three  times  in  this  discourse. 
T.  24,  28,  58.  St.  Augustine  considers  it  to  be  used  absolutely  as  in 
Exodus  iii.  14,  to  denote  essential  being.  Our  Lord  evidently  meant  to 
give  the  hearers  an  insight  into  His  divine  nature  and  lead  them  to  re- 
cognise it.  "  I  am,  what !  He  added  nothing,  and  because  He  added 
nothing,  He  insinuated  a  great  deal."  "  /  am,  implies  much,  for  God 
also  had  thus  said  to  Moses,  I  am  who  am^  In  cap.  viii.  Joan^  tr. 
xxxviii.  8. 

*  G.  P.  "Sins." 

'  This  sentence  is  extremely  obscure.     The  correct  reading  of  the 


ST.    JOHN.  503 

26.  Many  things  I  have  to  speak,^  and  to  judge  of  you. 
But  He  that  sent  Me  is  true  :  and  the  things  I  have  heard 
of  Him,  these  same  I  speak  in  the  world.^ 

27.  And  they  did  not  understand  that  He  called  God 
His^  Father. 

28.  Jesus  therefore  said  to  them :  When  ye  shall  have 
lifted  up  the  Son  of  man,*  then  will  ye  know  that  I  am,^  and 
that  I  do  nothing  of  Myself:  but  as  the®  Father  hath 
taught  Me,"'  these  things  do  I  speak. 

29.  And  He  that  sent  Me,  is  with  Me,^  and  He^  hath  not 

text,  as  Schott  thinks,  is  :  •j'jjv  apxv"  ®  *'  '"**  J^"^  ifuv.  St.  Augustin 
read  in  the  Latin  interpreter  :  "  Principium,  quia  et  loquor  vobis."  He 
supposes  the  noun  to  be  governed  by  a  verb  understood.  As  Christ  re- 
plies to  the  question  :  "  Who  art  Thou?"  and  had  previously  said  :  "  if 
ye  believe  not  that  I  am,  ye  will  die  in  your  sins."  St.  Augustin  thinks 
that  He  is  here  to  be  understood  as  saying :  Believe  Me  to  be  the  begin- 
ning, or  source  of  all  things :  for  I  even  speak  to  you,  having  become 
man  to  reveal  to  you  My  eternal  existence.  "  Since  He  perceived  that 
they  demanded  :  '  Who  art  Thou"?'  as  if  saying  to  Him:  Since  we  have 
heard  you  thireaten  us,  '  If  ye  do  not  believe  that  I  am ;'  what  shall  we 
believe  you  to  be  1  He  answered  TAe  beginning ;'  as  if  He  said :  Be- 
lieve Me  to  be  the  beginning  :  and  added  :  'for  I  also  speak  to  you,''  that 
is,  having  humbled  Myself  on  your  account,  I  have  come  to  declare  it." 
Ubi  supra  n.  11.  Moderns  generally  explain  it  as  if  Christ  said  :  I  am 
what  I  told  you  from  the  beginning ;  some  take  it  to  mean  "  altogether." 
As  it  is  confessedly  obscure,  I  have  literally  rendered  the  Vulgate,  and 
presented  the  readers  with  the  explanation  of  St.  Augustin. 

'  Reprovingly. 

^  Rom.  iii.  4.   The  words  of  Christ  were  the  expression  of  divine  truth. 

'  The  word  "  God"  is  not  in  the  Greek. 

*  On  the  cross. 

^  What  I  declare  Myself.  St.  Augustin  considers  that  this  is  said  ab- 
solutely here. 

*  G.  P.  "  My."  The  pronoun  is  suspected  by  Schott.  It  is  wanting 
in  the  Cambridge  and  two  other  uncial  manuscripts,  and  in  several 
versions. 

'  By  the  communication  made  to  His  human  nature. 

*  The  union  of  the  Father  even  with  the  humanity  of  Christ  was  in- 
timate, because  the  Person  of  the  Word  was  intimately  united  with  the 
human  nature,  and  the  Father  and  the  Word  were  united  in  the  Divine 
essence. 

'  G.  P-  "  The  Father."  Schott  suspects  this  to  be  an  interpolation : 
it  is  not  found  in  five  uncial  manuscripts,  including  the  Vatican  or  Cam- 
bridge, or  in  most  versions. 


504  THE   FOUR  GOSPELS. 

left  Me  alone:    for  I  do  always  the  things   that    please 
Him. 

30.  When  He  spake  these  things,  many  believed  in  Him. 

31.  Then  Jesus  said  to  those  Jews  who  believed  Him  : 
If  ye  continue  in  My  word,  ye  will  be  My  disciples  indeed. 

32.  And  ye  will  know  the  truth,  and  the  truth  will  make 
you  free. 

33.  They  answered  Him :  We  are  the  seed  of  Abraham, 
and  we  have  never  been  slaves  to  any  man.^  How  sayest 
Thou :  ye  shall  be  free  ? 

34.  Jesus  answered  them  :  Verily,  verily,  I  say  to  you, 
that  whosoever  committeth  sin,  is  the  slave  of  sin.^ 

35.  Now  the  slave  abideth  not  in  the  house  for  ever :  but 
the  Son  abideth  for  ever. 

36.  If  therefore  the  Son  make  you  free,  ye  will  be  free 
indeed.3 

37.  I  know  that  ye  are  the  children  of  Abraham :  but 
ye  seek  to  kill  Me,  because  My  word  hath  no  place  in  you. 

38.  I  speak  that  which  I  have  seen  with  My  Father : 
and  ye  do  the  things*  that  ye  have  seen  with  your  father. 

39.  They  answered,  and  said  to  Him  :  Abraham  is  our 
father.  Jesus  saith  to  them  :  If  ye  be  the  children  of  Abra- 
ham, do  the  works  of  Abraham.^ 

40.  But  now  ye  seek  to  kill  Me,  a  man^  who  have  spo- 

*  They  were  subject  to  the  Romans,  but  allowed  to  enjoy  their  awn 
institutions  and  laws. 

'  Rom.  vi.  15.  16 ;  2  Pet.  ii.  19. 

'  As  a  son,  heir  to  the  estate,  can  set  free  the  slaves,  when  they  have 
come  under  his  authority,  so  can  Christ  free  those  who  are  bondmen  of  sin. 

*  G.  P.  "  that  which,"  is  repeated  in  this  latter  member  of  the  sen- 
tence :  but  four  uncial  manuscripts,  and  Origen,  Cyril,  and  Chrysostom, 
have  the  plural,  as  in  the  Vulgate. 

*  G.  P.  "  If  ye  were  Abraham's  children,  ye  would  do  the  works  of 
Abraham."  Griesbach  adopts  the  present  tense,  conformably  to  three 
uncial  manuscripts,  and  to  the  quotation  of  Origen.  Schott  objects  that 
the  imperative  mood  in  the  latter  member  of  the  sentence  is  not  support- 
ed by  authority. 

Our  Lord  here  speaks  of  Himself  in  His  humblest  character,  as  a 
divinely  commissioned  teacher. 


ST.    JOHN.  505 

ken  the  truth  to  you,  which  I  have  heard  from  God.    This^ 
Abraham  did  not. 

41.  Ye  do  the  works  of  your  father.  They  said  there- 
fore to  Him :  We  are  not  born  of  fornication :  we  have  one 
Father,  God. 

42.  Jesus  therefore^  said  to  them :  If  God  were  your 
Father,  ye  would,  indeed,  love  Me.  For  from  God  I  pro- 
ceeded, and  came :  for  I  came  not  of  Myself,  but  He 
sent  Me. 

43.  Why  do  ye  not  know  My  speech  ?  Because  ye  can- 
not hear^  My  word. 

44.  Ye  have  for  father  the  devil,*  and  the  desires  of 
your  father  ye  wish  to  fulfil.  He  was  a  manslayer  from 
the  beginning,  and  he  stood  not  in  the  truth  :  because 
truth  is  not  in  him.  When  he  speaketh  a  lie,  he  speaketh 
of  his  own,  for  he  is  a  liar,  and  the  father  thereof. 

45.  But^  if  I  say  the  truth,  ye  believe  Me  not. 

46.  Which  of  you  shall  convict  me  of  sin  1^  If  I  say  the 
truth  of  you,  why  do  ye  not  believe  Me  ? 

47.  He  that  is  of  God,  heareth  the  words  of  God.' 
Therefore  ye  hear  them  not,  because  ye  are  not  of  God. 

48.  The  Jews  therefore^  answered,  and  said  to  Him : 
Do  not  we  say  well  that  Thou  art  a  Samaritan,^  and  hast 
a  devil? 

^  This,  namely,  seek  to  kill  the  teacher  of  truth. 
"  This  is  not   found  in  several  manuscripts  and  versions.     The  P. 
omits  it. 

*  With  docility. 

*  1  John  iii.  8.  Lit.  "  Ye  are  of  the  father,  the  devil."  "  Behold,  why 
you  are  his  children,  because  you  cherish  such  desires,  not  that  you  are 
born  of  him."  St.  Augustin.  Our  Lord  by  this  severe  reproach  shows 
the  depth  of  their  malice. 

"  G.  P.  "  because." 

*  G.  P.  "  And."  The  conjunction  is  expunged  by  Griesbach  on  the 
authority  of  manuscripts  and  versions. 

'  1  John  iv.  6. 

'  P.  "  then."  G.  ovv.  Griesbach  and  Schott  omit  it,  alleging;  five 
uncial  manuscripts  and  the  versions  generally. 

^  As  the  Samaritans  were  in  a  state  of  schism,  it  was  a  term  of  re- 
proach to  call  one  by  their  name. 


506  THE    FOUR  ^  GOSPELS. 

49.  Jesus  answered ;  I  have  not  a  devil :  but  I  honor 
My  Father,  and  ye  have  dishonored  Me. 

50.  But  I  seek  not  My  own  glory:  there  is  one  who 
seeketh  and  judgeth. 

51.  Verily,  verily,  I  say  to  you :  If  any  man  keep  My 
word,  he  shall  not  see  death  for  ever. 

52.  The  Jews  therefore  said :  Now  we  know  that  Thou 
hast  a  devil.  Abraham  is  dead,  and  the  prophets ;  and 
Thou  sayest :  If  any  man  keep  My  word,  he  shall  not  taste 
death  for  ever. 

53.  Art  Thou  greater  than  our  father  Abraham,  who  is 
dead?  and  the  prophets  are  dead.  Whom  dost  Thou 
make  Thyself? 

54.  Jesus  answered :  If  I  glorify  Myself,  My  glory  is 
nothing.  It  is  My  Father  that  glorifieth  Me,  of  whom  ye 
say  that  He  is  your  God. 

55.  And  ye  have  not  known  Him  ;^  but  I  know  Him. 
And  if  I  shall  say  that  I  know  Him  not,  I  shall  be  like  to 
you,  a  liar.2     But  I  do  know  Him,  and  do  keep  His  word. 

56.  Abraham  your  Father  rejoiced^  that  he  might  see 
My  day  :  he  saw  it,*  and  he  was  glad. 

57.  The  Jews  therefore  said  to  Him :  Thou  art  not  yet 
fifty  years  old,^  and  hast  Thou  seen  Abraham  ? 

58.  Jesus  said  to  them :  Verily,  verily,  I  say  to  you,  be- 
fore Abraham  was  made,  I  am.^ 

59.  They  took  up  stones,  therefore,  to  cast  at  Him.  But 
Jesus  hid  Himself,  and  went  out  of  the  temple.' 


'  You  do  not  know  Him. 

^  This  plainness  of  language  was  conformable  to  ancient  simplicity. 

*  The  Greek  verb  signifies  to  leap  for  joy,  but  here  it  means  earnestly 
desired,  in  ecstasy  of  spirit. 

*  In  prophetic  vision. 

^  This  does  not  prove  that  He  was  above  forty. 

°  This  implies  His  eternity  :  it  is  the  same  term  which  is  employed  to 
denote  the  self-existing  Deity.     Exod.  iii.  14. 

G.  P.  "  Going  through  the  midst  of  them,  and  so  passed  by." 
These  words  are  not  in  the  Cambridge  manuscript,  nor  in  some  of  the 
€arly  editions.     There  is  nothing  corresponding  to  them  in  the  Syriac, 


ST.    JOHN.  507 

CHAPTER  IX. 
Jesus  gives  sight  to  the  man  who  was  born  blind. 

1.  And  Jesus  passing  by,  saw  a  man  who  was  blind 
from  his  birth. 

2.  And  His  disciples  asked  Him :  Rabbi,  who  hath 
sinned,  this  man,  or  his  parents,  that  he  was  born  blind  ?^ 

3.  Jesus  answered :  Neither  hath  this  man  sinned,  nor 
his  parents  i^  but  that  the  works  of  God  might  be  made 
manifest  in  him.^ 

4.  I  must  do  the  works  of  Him  that  sent  Me  whilst  it  is 
day  :  the  night  cometh  when  no  man  can  work.* 

5.  As  long  as  I  am  in  the  world,  I  am  the  light  of  the 
world. 

6.  When  He  had  said  these  things.  He  spat  on  the 
ground,  and  made  clay  with  the  spittle,  and  rubbed  the 
clay  on  his  eyes,^ 

7.  And  said  to  him :  Go,  wash^  in  the  pool  of  Siloe,'' 


Vulgate,  or  Saxon  versions.  Beza  speaks  of  them  as  mere  interpola- 
tions, but  retains  them.     Griesbach  and  Schott  reject  them. 

'  It  was  a  popular  persuasion  among  the  Jews,  that  corporal  afflic- 
tions were  caused  by  the  sins  of  parents,  or  of  the  individuals  who  suf- 
fered them.  Afflictions  from  the  time  of  birth,  could  not  be  ascribed  to 
personal  delinquency,  unless  inasmuch  as  this  might  have  been  foreseen : 
or  through  a  false  idea  that  the  souls  pre-existed. 

'  This  means  that  the  blindness  was  not  caused  by  his  sins,  or  those 
of  his  parents  :  it  is  not  a  denial  of  their  having  sinned. 

'  That  the  power  of  God  might  be  glorified  in  His  cure. 

*  This  seems  to  be  a  proverbial  expression,  which  is  here  applied  to 
signify  that  the  time  for  His  working  miracles  was  then  present,  and 
that  He  should  avail  Himself  of  it,  since  the  order  of  divine  providence 
would  not  afterwards  permit  it.  He  was  afterwards  to  perform  them 
through  the  agency  of  others. 

*  This  was  to  show  that  great  works  are  accomplished  by  humble 
means.    God  humbles  those  whom  He  vouchsafes  to  cure.  ' 

'  Thy  eyes. 

''  The  washing  of  the  eyes  in  this  pool  could  not  effect  the  cure  :  but 
it  was  a  symbol  of  the  purification  to-  be  obtained  by  the  merits  of  Christ, 
who  is  sent  by  His  Father. 


508  THE    FOUR  GOSPELS. 

which  is  interpreted,  Sent.    He  went,  therefore,  and  washed, 
and  he  came  seeing. 

8.  The  neighbors,  therefore,  and  they  who  had  seen  him 
before,  for  he  was  a  beggar,^  said  :  Is  not  this  he  who  sat, 
and  begged  ?     Some  said  :  This  is  he. 

9.  But  others  :  No  ;  but^  he  is  like  him.  But  he  said : 
I  am  he. 

10.  They  said,  therefore,  to  him :  How  were  thy  eyes 
opened  ? 

11.  He  answered  :  That  man  who  is  called  Jesus,  made 
clay,  and  rubbed  my  eyes,  and  said  to  me :  Go  to  the 
pool  of  Siloe,  and  wash.  And  I  went.  I  washed,  and 
I  see.^ 

12.  And  they  said  to  him  :  Where  is  he  ?  He  saith  :  I 
know  not. 

13.  They  bring  him  who  had  been  blind  to  the  Phari- 
sees. 

14.  Now  it  was  the  sabbath  when  Jesus  made  the  clay, 
and  opened  his  eyes. 

15.  Therefore  the  Pharisees  asked  him  again,  how  he 
had  received  his  sight.  But  he  said  to  them  :  He  put  clay 
upon  my  eyes,  and  I  washed,  and  I  see. 

16.  Some  therefore  of  the  Pharisees  said :  This  man  is 
not  of  God,  who  keepeth  not  the  sabbath.  But  others  said  : 
How  can  a  man  who  is  a  sinner  do  such  miracles  ?*  And 
there  was  a  division  among  them. 

'  G.  P.  "  That  he  was  blind."  The  Alexandrian,  Cambridge,  and 
many  other  manuscripts,  and  most  of  the  ancient  versions,  are  conform- 
able to  the  Vulgate. 

"^  "  No  but"  are  omitted  in  the  Protestant  version.  The  Vulgate 
reading  is  supported  by  four  manuscripts,  and  by  the  Syriac  and  other 
versions. 

'  There  is  a  remarkable  resemblance  between  this  statement  and  the 
laconic  report  of  Caesar  :  Veni,  vidi,  vici. 

*  Miracles  are  ordinarily  performed  only  by  the  friends  of  God.  It 
may  please  God  to  use  the  agency  of  a  sinner,  when  the  miracle  is 
directed  to  prove  the  truth  of  a  doctrine,  of  which  he  is  the  official 
organ,  or  the  authority  of  a  divine  ministry. 


ST,    JOHN.  509 

17.  They  say,  therefore,' again  to  the  blind  man  :  What 
sayest  thou  of  Him  who^  hath  opened  they  eyes?  And  he 
said :  He  is  a  prophet.^ 

18.  The  Jews  then  did  not  believe  concerning  him,  that 
he  had  been  blind,  and  had  received  his  sight,  until  they 
called  the  parents  of  him  who  had  received  his  sight, 

19.  And  asked  them,  saying:  Is  this  your  son,  who  ye 
say  was  born  blind  ?     How  then  doth  he  now  see  ? 

20.  His  parents  answered  them,  and  said :  We  know 
that  this  is  our  son,  and  that  he  was  born  blind : 

21.  But  how  he  now  seeth,  we  know  not :  or  who  hath 
opened  his  eyes,  we  know  not :  ask  himself :  he  is  of  age  ; 
let  him  speak  for  himself. 

22.  These  things  his  parents  said,  because  they  feared 
the  Jews  :  for  the  Jews  had  already  agreed  among  them- 
selves, that  if  any  man  should  confess  Him  to  be  Christ,  he 
should  be  put  out  of  the  synagogue.* 

23.  Therefore  did  his  parents  say  :  He  is  of  age:  ask  him.* 

24.  They  therefore  called  again  the  man  who  had  been 
blind,  and  said  to  him  :  Give  Glory  to  God.^  We  know 
that  this  man  is  a  sinner.^ 

25.  He  said  therefore  to  them:  If  he  be  a  sinner,  I 
know  not :  one  thing  I  know,  that  whereas  I  was  blind, 
now  I  see. 

26.  They  said  then  to  them  :  What  did  he  to  thee  ?  How 
did  he  open  thy  eyes  ? 

27.  He  answered  them  :  I  have  told  you  already,  and 


'  This  is  found  in  the  chief  manuscripts  and  several  versions.  It  is 
wanting  in  G.  P. 

-  G.  P.   "  That  He."     The  Vulgate  reading  offers  an  easier  meaning. 

^  As  yet  he  did  not  know  the  divinity  of  Christ. 

*  Excommunicated. 

'  The  parents  probably  had  been  witnesses  of  the  miracle,  but  with- 
held their  testimony,  lest  they  should  be  cast  out  of  the  synagogue. 

°  By  acknowledging  the  truth.  They  affected  to  believe  that  the  man 
concealed  the  real  mode  of  his  cure. 

'  A  transgressor  of  the  Mosaic  law. 


510  THE    FOUR    GOSPELS. 

ye  have^  heard  :  Why  would  ye  hear  it  ag-ain  ?  will  ye 
also  become  His  disciples  ? 

28.2  They  reviled  him,  therefore,  and  said  :  Be  thou  His 
disciple  :  but  we  are  the  disciples  of  Moses. 

29.  We  know  that  God  spake  to  Moses :  but  as  to  this 
iTian,  we  know  not  whence  He  is. 

30.  The  man  answered,  and  said  to  them  :  Why,  herein 
is  a  wonderful  thing,  that  ye  know  not  whence  He  is,  and 
He  hath  opened  my  eyes. 

31.  Now  we  know  that  God  doth  not  hear  sinners  :^  but 
if  a  man  be  a  worshipper  of  God,  and  doeth  His  will,  him 
He  heareth. 

32.  From  the  beginning  of  the  world*  it  hath  not  been 
heard,  that  any  man  hath  opened  the  eyes  of  one  born 
blind. 

33.  Unless  this  man  were  of  God,  He  could  not  do  any 
thing. 

34.  They  answered,  and  said  to  him  :  Thou  wast  wholly 
born  in  sins  ;^  and  dost  thou  teach  us  ?  And  they  cast 
him  out. 

35.  Jesus  heard  that  they  had  cast  him  out :  and  when 
He  had  met  him.  He  said  to  him  :  Dost  thou  believe  in  the 
Son  of  God  ?« 

36.  He  answered,  and  said :  Who  is  He,  Lord,  that  1 
may  believe  Him  ? 

37.  And  Jesus  saith  to  him  :  Thou  hast  both  seen  Him  : 
and  it  is  He  that  speaketh  with  thee. 

*  P.  "  ye  did  not  hear."  The  Saxon  version  agrees  with  the  Vulgate. 
"  P.  "  Them."     G.  olv  as  in  the  Vulgate. 

'  So  as  to  work  miracles  at  their  solicitation.  This  is  ordinarily  true, 
with  the  exceptions  above  stated. 

*  Never  before. 

*  They  manifest  the  common  persuasion  that  the  privation  of  sight  in 
coming  into  life  was  a  punishment  of  sins  committed  by  the  soul  in  a 
previous  state  of  existence. 

*  The  expulsion  from  the  synagogue,  which  the  man  suffered  for  his 
bold  avowal  of  the  cure,  was  the  occasion  of  obtaining  the  gift  of  divine 
faith. 


ST.    JOHN.  511 

38.  And  he  said  :  I  believe,  Lord.  And  falling  down,  he 
adored  Him.^ 

39.  And  Jesus  said :  For  judgment  I  am  come  into  this 
world ;  that  they  who  see  not,  may  see  ;  and  they  who 
see,  may  become  blind.^ 

40.  And  some  of  the  Pharisees,  who  were  with  Him, 
heard :  and  they    said  to  Him  :  Are  we  also  blind  ? 

41.  Jesus  said  to  them :  If  ye  were  blind,^  ye  should  not 
have  sin  :  but  now  ye  say ;  We  see  :  your  sin  remaineth. 


CHAPTER  X. 

Christ  is  the  door,  and  the  good  shepherd.     He  and  His 
Father  are  one. 

1.  Verily,  verily,  I  say  to  you:*  he  that  doth  not  enter 
by  the  door  into  the  sheepfold,^  but  climbeth  up  another 
way,  the  same  is  a  thief  and  a  robber. 

2.  But  he  that  entereth  in  by  the  door,  is  the  shepherd  of 
the  sheep.^ 

3.  To  him  the  porter  openeth ;  and  the  sheep  hear  his 

'  This  must  be  understood  of  worship  of  Christ,  as  the  Son  of  God, 
more  than  prophet. 

^  The  manifestation  of  Christ  in  the  flesh  is  to  some  the  occasion  of 
corporal  sight,  and  to  many  of  spiritual  illumination  ;  to  others  it  serves 
as  an  occasion  of  hlindness.  By  a  just  judgment  those  who  see — who 
have  opportunities  of  knowledge — become  blind,  through  pride  and 
prejudice.  He  discriminates  the  case  of  believers,  who  acknowledge 
their  blindness,  from  that  of  the  proud,  who  imagine  that  they  see,  and 
therefore  are  the  more  blinded.     St.  Augustin. 

'  If  you  were  without  the  means  of  seeing  the  truth. 

*  This  is  the  usual  manner  of  enforcing  some  position  already  ad- 
vanced, so  that  what  follows  should  be  considered  as  the  continuation  of 
the  foregoing  discourse.  The  distinction  of  chapters,  as  now  made,  is 
ascribed  to  Cardinal  Hugo,  of  the  thirteenth  century. 

*  Large  enclosures  formed  with  wattled  work  were  called  sheepfolds. 
They  were  high  enough  to  protect  the  sheep  from  beasts  of  prey. 
Thieves  sometimes  climbed  over  them. 

®  There  was  an  entrance,  at  which  one  of  the  subordinate  shepherds 
watched  as  porter,  to  admit  the  respective  owners  coming  to  leave,  or  to 
take  away  their  sheep. 


512  THE   FOUR    GOSPELS. 

voice  :  and  he  calleth  his  own  sheep  by  name/  and  leadeth 
them  out.2 

4.  And  when  he  hath  let  out  his  own  sheep,  he  goeth 
before  them  :  and  the  sheep  follow  him,  because  they  know 
his  voice. ^ 

5.  But  a  stranger  they  follow  not,*  but  flee  from  him, 
because  they  know  not  the  voice  of  strangers. 

6.  This  similitude  Jesus  spake  to  them.  But  they  under- 
stood not  what  He  spake  to  them. 

7.  Jesus,  therefore,  said  to  them  again:  Verily,  verily,  I 
say  to  you,  I  am  the  door  of  the  sheep.* 

8.  All,  as  many  as  have  come,^  are  thieves  and  robbers  f 
and  the  sheep  heard  them  not.^ 

'  The  shepherd  uses  sounds  to  which  the  sheep  correspond.  In  an- 
cient times  names  were  given  to  sheep. 

'^  From  the  enclosure  to  pasture. 

'  Such  was  the  order  in  the  East.     With  us,  it  is  the  reverse. 

*  (t.  p.  "  will  they  not  follow,  but  will  flee."  The  Latin  interpreter, 
having  regard  to  the  freedom  with  which  the  tenses  are  interchanged  in 
Hebrew,  and  in  Hellenistic  writers,  renders  it  in  the  present  tense. 

"*  Through  Christ  alone  man  can  enter  into  the  fold — all  authority  must 
come  from  Him.  On  this  account.  He  likens  Himself  to  a  door 
through  which  sheep  enter  the  fold.  Under  another  aspect  He  is  the 
shepherd. 

°  G.  P.  "before  me."  These  words,  on  which  the  meaning  of 
the  sentence  entirely  depends,  are  wanting  in  some  of  the  most 
ancient,  and  in  a  very  great  number  of  other  manuscripts.  There 
is  nothing  corresponding  to  them  in  the  Vulgate.  The  first  Syriac  in 
like  manner  has  them  not ;  the  second  Syriac  has  an  expression  answer- 
ing to  them ;  but  it  is  marked  as  spurious  with  an  asterisk.  Neither  the 
Gothic  nor  the  Saxon  has  them.  They  are  wanting  in  the  Compluten- 
sian  and  some  other  early  editions.  Most  of  the  ancient  expositors  ap- 
pear not  to  have  read  them."  Campbell.  The  sense  cannot  be  :  "  all 
who  came  before  me  ;"  since  this  would  imply  a  condemnation  of  all  the 
prophets.  It  means:  "all  who  come  independently  of  me,"  '"'■  prater 
me,"  as  St.  Augustin  explains  it,  has  an  indefinite  signification,  applying 
to  the  present  and  future  as  well  as  the  past,  according  to  the  well 
known  latitude  with  which  the  Hebrews  used  tenses.  The  use  of  the 
present  tense  "  are  "  shows  that  our  Lord  did  not  speak  merely  of  those 
who  came  in  past  times.  "  Since  He  was  to  come,  He  sent  them  before 
Him  as  heralds."     St.  Augustin  in  Joan.  c.  x.  tr.  xlv. 

All  who  come  not  through  Christ,  are  likened  to  thieves  and  robbers, 
who  enter  the  fold  otherwise  than  by  the  door. 

'  True  believers  turn  away  from  unauthorized  teachers. 


ST.    JOHN.  513 

9.  I  am  the  door.  If  any  man  enter  in  through  Me,  he 
shall  be  saved  :^  and  he  shall  go  in,  and  go  out,^  and  shall 
find  pastures. 

10.  The  thief  cometh  not,  but  to  steal,  and  to  kill,^  and 
to  destroy.  I  am  come  that  they  may  have  life,  and  may 
have  it  more  abundantly.* 

1 1 .  I  am  the  good  shepherd.^  The  good  shepherd  giv- 
eth^  his  life  for  his  sheep. 

12.  But  the  hireling,^  and  he  that  is  not  the  shepherd,® 
whose  own  the  sheep  are  not,  seeth  the  wolf  coming,  and 
leaveth  the  sheep,  and  fleeth  :^  and  the  wolf  seizeth,  and 
scattereth'^'^  the  sheep  : 

13.  And  the  hireling  fleeth,  because  he  is  a  hireling,  and 
he  hath  no  care  for  the  sheep. 

14.  I  am  the  good  shepherd ;  and  I  know^^  Mine,  and 
mine  know  Me.^^ 

^  That  is,  he  will  be  in  the  way  of  salvation,  to  which  he  will  attain, 
if  he  persevere  in  faith  and  obedience. 

^  Not  out  of  the  fold,  so  as  to  quit  it.  The  phrase  has  reference  to 
the  going  of  the  sheep  from  the  enclosure  to  other  pastures,  and  simply 
implies  that  the  faithful,  under  the  guidance  of  the  Divine  Shepherd, 
shall  be  abundantly  supplied  with  spiritual  nourishment. 

^  To  butcher, 

*  By  abundant  nourishment. 

*  Our  Lord  changes  the  similitude. 

*  Exposeth  life  in  defending  sheep  from  robbers,  or  wild  beasts. Isai. 

xl.  11.    Ezech.  xxxiv.  23  ;  xxxvii.  24. 

'  The  mere  hireling,  who  looks  only  to  his  own  advantage.  It  must 
not  be  applied  to  every  subordinate  shepherd. 

*  This  may  be  understood  of  the  same  individual,  who  has  just  been 
designated  hireling. 

'  To  flee  when  the  sheep  need  the  presence  and  protection  of  the 
shepherd,  denotes  the  spirit  of  a  hireling :  when  the  life  of  the  shepherd 
is  especially  aimed  at,  it  is  allowable  to  flee  in  order  to  preserve  life  for 
the  advantage  of  the  flock,  which  is  in  the  mean  time  specially  com- 
mended in  prayer  to  the  heavenly  Shepherd.  See  St.  Augustin  in  c.  x. 
Joan,  tract,  xlvi. 

*"  The  wolf  seizes  on  some,  whilst  others  flee  away. 

"  With  affectionate  regard. 

"  G.  P.    "and  am  known  of  mine."     The  Vulgate  reading  is  in  the 
Vatican  and  Cambridge  manuscripts,  and  in  several  version. 
33 


514  THE  FOUR   GOSPELS. 

15.  As  the  Father  knoweth  Me,^  and  I  know  the  Father; 
and  I  lay  down  My  life  for  My  sheep.^ 

16.  And  other  sheep  I  have,  that  are  not  of  this  fold :' 
them  also  I  must  bring,  and  they  shall  hear  My  voice,  and 
there  shall  be  one  fold*  and  one  shepherd.^ 

17.  Therefore  doth  the  Father  love  Me :  because  I  lay 
down  My  life,^  that  I  may  take  it  up  again.'' 

18.  No  man  taketh  it^  away  from  Me :  but  I  lay  it  down 
of  Myself,  and  I  have  power  to  lay  it  down :  and  I  have 
power  to  take  it  up  again.^  This  conomandment^"  have  1 
received  of  My  Father, 

19.  A  dissension^^  rose  again  among  the  Jews  on  account 
of  these  words. 

20.  And  many  of  them  said :  He  hath  a  devil,  and  is- 
mad ;  why  hearken  ye  to  Him  ? 


'  Matt.  xi.  27.    Luke  x.  22. 

^  Not  merely  in  their  defence,  but  to  redeem  them  from  sin.  Matt, 
XX.  28. 

'  Our  Lord  discloses  his  intention  to  call  the  gentiles  to  His  Church. 
They  were  already  His  sheep,  because  chosen  by  Him,  to  be  called  to 
faith  and  salvation. 

*  The  division  which  hitherto  existed  between  the  chosen  people  and 
the  other  nations  should  be  taken  away,  and  a  Church  formed  of  Jews 
and  gentiles.  "  Hold  this  for  certain,"  said  St.  Augustin,  "  that  the 
Catholic  Church  is  the  sheepfold  of  Christ." 

'  The  state  of  the  Church  on  earth,  such  as  it  was  to  be  estab- 
lished by  the  ministry  of  the  apostles,  and  their  successors,  is  clearly 
spoken  of. 

*  The  love  of  the  Father  towards  Christ  is  essentially  based  on  the 
filial  relation.  He  loves  Him  also  for  His  voluntary  sacrifice  of  life  for 
the  salvation  of  mankind.     Isai.  liii.  7. 

'  This  is  mentioned  as  an  event  which  was  to  follow  the  death  of 
Christ,  not  as  a  qualifying  circumstance  which  influenced  the  love  of  the 
Father.     The  causal  particle  is  often  used  as  declaratory  of  the  result. 

^  Forcibly,  and  against  His  will. 

'  Christ  speaks  as  resuming  life  Himself,  which  shows  that  in  death 
He  still  lived,  His  Divine  Person  being  immortal. 

'"  To  lay  down  life,  and  to  resume  it.  The  commandment  was  given, 
when  Christ  offered  Himself  to  do  the  will  of  His  Father. 

"  Schism, 


ST.    JOHH.  515 

21.  Others  said  :  These  are  not  the  words  of  one  that 
hath  a  devil ;  can  a  devil  open  the  eyes  of  the  blind? 

22.  And  it  was  the  feast  of  the  dedication^  at  Jerusalem  ; 
and  it  was  winter.^ 

23.  And  Jesus  walked  in  the  temple,  in  Solomon's  porch. 

24.  The  Jews,  therefore,  came  round  about  Him,  and 
said  to  Him  :  How  long  dost  Thou  keep  our  minds  in  sus- 
pense 1  if  Thou  be  the  Christ,  tell  us  plainly. 

25.  Jesus  answered  them :  I  speak^  to  you,  and  ye  be- 
lieve not.  The  works  that  I  perform  in  the  name  of  My 
Father,  they  bear  testimony  of  Me. 

26.  But  ye  do  not  believe :  because*  ye  are  not  of  My 
sheep.^ 

27.  My  sheep  hear  My  voice :  and  I  know  them,  and 
they  follow  Me. 

28.  And  I  give  them  life  everlasting  f  and  they  shall  not 
perish  for  ever,''  and  no  man  shall  tear  them  out  of  My  hand.^ 

*  "  This  festival  was  instituted  by  Judas  Maccabaeus,  1  Mac.  vi.  59,  in 
memory  of  their  pulling  down  the  altar  of  burnt  offerings,  which  had 
been  profaned  by  the  pagans,  and  building  a  new  one,  dedicated  to  the 
true  God."     Campbell. 

^  The  festival  fell  on  the  twenty-fifth  of  the  Hebrew  month  Casleu, 
corresponding  to  the  15th  December.  The  wintry  ?dason  is  mentioned 
as  the  reason  why  our  Lord  was  walking  in  the  porch,  under  shelter. 

'  The  Cambridge  manuscript  is  conformable  to  this  reading.  The 
common  Greek,  as  well  as  the  Protestant  version,  is  in  the  past. 

*  Their  unbelief  showed  that  they  were  not  of  His  sheep.  The  use 
of  conjunctive  and  causal  particles  in  Hebrew  writers,  both  in  their  own 
language  and  in  Greek,  is  so  vague,  that  it  is  unsafe  to  draw  inferences 
from  them,  unless  the  context  shows  their  force. 

*  G.'P.  "As  I  said  unto  you."  This  clause  is  wanting  in  the  Vatican 
and  three  other  uncial  manuscripts,  as  well  as  in  the  Vulgate,  Coptic, 
Armenian,  and  Saxon  versions. 

°  The  means  of  attaining  to  it,  and  life  itself,  to  those  who  use  them 
well.  St.  Augustin  explains  it  of  the  elect,  who  are  foreknown  and 
predestined. 

'  The  faithful  of  Christ,  who  hear  His  voice,  by  obeying  His  man- 
dates, shall  not  perish.  "  Of  these  sheep  neither  the  wolf  seizes  any 
one,  nor  does  the  thief  take  any  away,  nor  the  robber  kill  any  one." 

°  No  power  can  prevent  the  salvation  of  those  who  cling  to  Christ, 
They  themselves,  however,  may  fall  away. 


516  THE  FOUR  GOSPELS. 

29.  That  which  My  Father  hath  given  Me,  is  greater 
than  all  :^  and  no  one  can  snatch  out  of  the  hand  of  My 
Father. 

30.  I  and  the  Father  are  one.^ 

31.  The  Jews  then  took  up  stones  to  stone  Him. 

32.  Jesus  answered  them :  Many  good  works  I  have 
showed^  you  from  My  Father :  for  which  of  those  works 
do  ye  stone  Me  ? 

33.  The  Jews  answered  Him  '^  For  a  good  work  we 
stone  Thee  not,  but  for  blasphemy  :  and  because  that  be- 
ing a  man,  Thou  makest  Thyself  God.^ 

34.  Jesus  answered  them  :  Is  it  not  written  in  your  law  :^ 
I  said  :  ye  are  gods. 

35.  If  he  called  them  gods,  to  whom  the  v»'ord  of  God 
was  spoken,''  and  the  scripture  cannot  be  broken  :^ 

36.  Do  ye   say  of  Him,  whom  the  Father  hath  sanc- 

*  G.  P.  "My  Father,  which  gave  them  Me,  is  greater  than  all,"  The 
Vulgate  reading  is  extremely  ancient,  since  Tertullian  quotes  the  text  in 
the  same  way.  L.  adv.  Praxeam  c.  xxii.  The  Coptic  and  Saxon  versions 
agree.  "  Two  or  three  manuscripts  have  6  for  oj.  The  Alexandrian 
reads  iaso^ov  for  ju-h'^Twi'."  Campbell.  As  the  Vulgate  reading  is  the 
more  difficult,  it  should  not  be  easily  abandoned.  St.  Augustin  explains 
it  of  the  communication  of  the  Divine  Nature  by  the  ineffable  genera- 
tion :  "  The  Father  is  God,  not  from  the  Son  :  the  Son  is  God  from  the 
Father  :  therefore  the  Father  by  the  generation  of  the  Son  gave  to 
Him  to  be  God,  by  generation  He  gave  to  Him  to  be  coeternal :  by 
generation  He  gave  to  Him  to  be  equal.  This  is  what  is  greater  than  all 
things." 

^  One  thing,  that  is,  nature,  sxibstance,  essence.  The  Greek  is  in  the 
neuter  gender. 

'  By  performing  them  in  their  sight. 

*  G.  P.  "  Saying  "  Lachmann  and  Schott  cancel  it  on  the  authority 
of  the  Alexandrian,  Vatican,  and  four  ether  uncial  manuscripts,  and  of 
the  versions  generally. 

'^  They  understood  Him  to  have  affirmed  His  unity  in  nature  with  the 
Father.  "  Lo !"  cries  St.  Augustin,  "  the  Jews  understand  what  the 
Arians  do  not  understand." 

°  Ps.  Ixxxi-  6.  The  whole  ancient  Scriptures  are  sometimes  included 
under  the  term  law.     Ordinarily  the  Psalms  are  distinctly  quoted. 

'  Judges  whom  God  clothed  with  authority. 
Disregarded,  its  authority  being  beyond  exception. 


ST.    JOHN.  517 

tified,*  and  sent  into  the  world  •?   Thou  blasphemest,  be- 
cause I  said,  I  am  the  Son  of  God  P 

37.  If  I  do  not  the  works  of  My  Father,  believe  Me  not. 

38.  But  if  I  do,  though  ye  will  not  believe  Me,  believe 
the  works  :  that  ye  may  know  and  believe  that  the  Father 
is  in  Me,  and  I  in  the  Father.* 

39.  They  sought  therefore  to  take  Him :  and  He  went 
out  of  their  hands.^ 

40.  And  He  went  again  beyond  the  Jordan  to  that  place 
where  John  was  baptizing  first ;  and  there  He  abode. 

41.  And  many  resorted  to  Him,  and  they  said  :  John  in- 
deed did  no  sign. 

42.  But  all  things  whatsoever  John  said  of  this  man, 
were  true.     And  many  believed  in  Him.^ 

*  In  its  most  obvious  sense  this  means,  filled  with  His  Spirit. — It 
implies,  although  not  manifestly,  the  communication  of  the  Divine  Na- 
ture to  the  Son,  who  was  begotten  before  the  day-star  in  the  splendor  of 
holiness. 

^  The  pre-existence  of  Christ,  or  rather  of  His  Divine  Person,  is  here 
plainly  affirmed. 

'  The  assertion  of  this  unity  with  the  Father  had  given  rise  to  their 
accusation  of  blasphemy.  He  here  intimates  that  it  is  equivalent  to 
His  styling  Himself  Son  of  God  :  and  He  shows  how  groundless  is  the 
charge  resting  on  the  assumption  of  this  appellation,  since  judges  were 
styled  gods,  from  the  mere  fact  of  their  being  divine  delegates  for  the 
exercise  of  justice,  whilst  He  was  peculiarly  sanctified  and  sent  by  the 
Father,  "  who  sanctified  Him  in  the  same  way  as  He  begat  Him."  St.  Au- 
gustin.  He  does  not  at  this  time  further  declare  explicitly  His  Divine 
Nature,  for  the  belief  of  which  they  were  altogether  unprepared,  but 
He  contents  Himself  with  refuting  their  charge  by  an  argument  which 
they  could  not  decline.  "  See  what  answer  the  Lord  gave  to  those  who 
were  dull  of  understanding.  He  saw  that  they  could  not  bear  the  blaze 
of  truth,  and  He  moderated  its  force  in  the  words  which  He  employed." 

*'  G.  P.  "  I  in  him."  The  Vatican,  Cambridge,  and  two  other  uncial 
manuscripts,  and  the  versions  generally,  support  the  Vulgate  reading. 
The  identity  of  nature  is  insinuated  by  these  expressions,  which  clearly 
declare  the  intimate  union  of  the  Father  and  Son.  Not  only  is  the  Fa- 
ther in  Him,  but  He  is  in  the  Father  :  the  relation  subsisting  between 
them  being  grounded  on  their  indivisible  and  essential  unity.  "  He  is  in 
the  Father,  and  the  Father  in  Him,  as  equal  in  an  equal."  St.  Augustin. 

*  He  miraculously  withdrew  Himself  from  their  sight  and  power. 

°  G.  P.  "  there."  This  is  suspected  by  Schott,  being  wanting  in  an 
uncial  manuscript,  and  in  the  Peschito  and  Persian  versions. 


518  THE    FOUR    GOSPELS. 


CHAPTER  XL 

Christ  raises  Lazarus  to  life.    The  rulers  resolve  to  put  Him 

to  death. 

1.  Now  there  was  a  certain  man  sick  named  Lazarus, 
of  Bethania,  of  the  town  of  Mary  and  Martha  her  sister. 

2.  (And  Mary  was  she  that  anointed^  the  Lord  with 
ointment,  and  wiped  His  feet  with  her  hair  :  whose  brother 
Lazarus  was  sick.) 

3.  His  sisters  therefore  sent  to  Him,  saying :  Lord,  be- 
hold, he  whom  Thou  lovest^  is  sick. 

4.  And  Jesus  hearing  it,  said  to  them  :  This  sickness  is 
not  unto  death,3  but  for  the  glory  of  God  :  that  the  Son  of 
God  may  be  glorified  by  it. 

5.  Now  Jesus  loved  Martha,  and  her  sister  Mary,  and 
Lazarus. 

6.  When  therefore  He  had  heard  that  he  was  sick.  He 
still  remained  in  the  same  place  two  days. 

'  Many  suppose  that  by  prolepsis  the  anointing  which  a  few  days  af- 
terwards, ch.  xii.  3,  took  place,  is  here  referred  to,  as  if  already  per- 
formed ;  but  others  take  the  reference  to  be  to  the  other  evangelists, 
Matthew  and  Luke,  who  relate  the  fact.  Matt.  xxvL  Mark  xiv.  Mary 
appears  to  be  a  different  person  from  the  sinful  woman  who,  as  St.  Luke 
relates,  vii.  37,  on  another  occasion  did  a  like  action.  She  enjoyed  the 
general  respect  of  the  Jews,  who  shrunk  with  horror  from  females  of  lost 
character.  The  intimacy  and  affection  of  our  Lord  for  her  show  that 
she  was  pure,  and  of  unblemished  fame  :  for  although  He  pardoned  the 
penitent,  He  could  not,  without  provoking  censure,  avow  affection  for 
her  and  treat  her  on  terms  of  intimacy.  Yet  St.  Augustin,  although 
with  some  hesitation,  speaks  of  her  as  the  same  :  "  behold  the  sister  of 
Lazarus  herself  (if  however  she  be  the  same  that  anointed  the  feet  of  our 
Lord,  and  wiped  them  with  her  hair,  after  she  had  washed  them  with  her 
tears)  was  raised  from  death  more  wonderfully  than  her  brother." 

*  The  great  virtue  of  Lazarus  may  be  inferred  from  the  fact  that  He 
was  loved  in  a  particular  manner  by  our  Lord. 

'  This  is  thought  by  St.  Chrysostom  to  be  the  answer  sent  to  the 
sisters.  The  sickness  was  to  result  in  death,  but  Lazarus  was  to  be  re- 
suscitated. Death,  which  was  so  soon  to  be  followed  by  renewed  life, 
was  as  a  sleep. 


ST,    JOHN.  519 

7.  Then,  after  that,  he  said  to  His  disciples:  Let  us  go 
into  Judea  again. 

8.  The  disciples  say  to  Him:  Rabbi,  the  Jews  but  now 
sought  to  stone  Thee  :  and  goest  Thou  thither  again  ? 

9.  Jesus  answered :  Are  there  not  twelve  hours  of  the 
day  ?i  If  a  man  walk  in  the  day,  he  stumbleth  not,^  because 
he  seeth  the  light  of  this  world, 

10.  But  if  he  walk  in  the  night,  he  stumbleth,^  because 
the  light  is  not  in  him.* 

11.  These  things  He  said,  and  after  that  He  said  to 
them :  Lazarus  our  friend  sleepeth :  but  I  go  that  I  may 
awake  him  out  of  sleep. 

12.^  His  disciples  therefore  said  :^  Lord,  if  he  sleep,  he 
will  recover.'' 

13.  But  Jesus  spake  of  his  death,  and  they  thought  that 
He  spake  of  the  repose  of  sleep. 

14.  Then,  therefore,  Jesus  said  to  them  plainly:  Lazarus 
is  dead. 

15.  And  I  am  glad  for  your  sakes,  that  I  was  not  there,* 
that  ye  may  believe  :^  but  let  us  go  to  him. 

16.  Thomas,  therefore,  who  is  called  Didymus,  said  to 


^  The  Jews  divided  daylight  and  night  respectively  into  twelve  hours, 
which  were  of  unequal  duration,  according  to  the  seasons. 
'  He  is  not  likely  to  stumble. 
'  He  is  likely  to  stumble. 

*  Because  he  has  not  light.  The  application  of  this  similitude  seems 
to  be,  that  during  the  time  allowed  Him  by  His  Father,  no  danger  is  to 
be  apprehended.  When  the  time  appointed  for  His  sufferings  shall  have 
arrived.  He  must  endure  them,  since  He  Himself  so  willed. 

^  P.  "  Then."  This  is  frequently  used  in  the  Protestant  version  for 
ovf,  which  the  Vulgate  renders  literally  :  "  therefore." 

'  G.  P-  "  to  Him."  The  pronoun  is  wanting  in  some  manuscripts, 
and  there  is  a  great  variety  of  readings. 

'  He  is  likely  to  recover. 

*  If  there,  our  Lord  would  scarcely  have  resisted  the  entreaties  of  the 
sisters  to  preserve  Lazarus  from  death ;  and  thus  there  would  have  been 
sio  occasion  for  the  splendid  miracle  of  his  resuscitation. 

®  More  firmly- 


520  THE    FOUR    GOSPELS. 

His  fellow-disciples:  Let  us  also  go,  that  we   may  die 
with  Him.^ 

17.  Jesus  therefore  came  and  found  that  he  had  been 
already  four  days  in  the  grave.^ 

18.  (Now  Bethania  was  near  Jerusalem,  about  fifteen 
furlongs  off.) 

19.  And  many  of  the  Jews^  were  come  to  Martha  and 
Mary,  to  comfort  them  concerning  their  brother. 

20.  Martha  therefore,   as  soon  as  she  heard  that  Jesus 
was  come,  went*  to  meet  Him  :  but  Mary  sat  at  home.* 

21.  Martha  therefore  said  to  Jesus  :  Lord,  if  Thou  hadst 
been  here,  my  brother  had  not  died. 

22.  But  now  also  I   know  that   whatsoever  Thou  wilt 
ask  of  God,  God  will  give  to  Thee.® 

23.  Jesus  saith  to  her :  Thy  brother  will  rise  again. 

24.  Martha  saith  to  Him  :  I  know  that  he  will  rise  again 
in  the  resurrection  at  the  last  day.' 


*  The  text  does  not  determine  whether  Lazarus,  or  our  Lord,  should 
be  here  understood.  It  seems  that  Thomas  apprehended  danger  to  the 
life  of  our  Lord,  should  He  so  soon  re-appear  in  Judea,  and  that  he  ob- 
served to  his  fellow-disciples  that  they  also  might  be  exposed  to  danger. 

*  This  may  be  understood  of  four  days  not  completed,  as  the  Jews 
were  wont  to  speak.  Only  two  days  had  intervened  from  the  arrival  of 
the  message,  when  our  Lord  set  out  on  the  journey,  which  was  of  n» 
great  length.  Lazarus  may  have  died  before  the  return  of  the  messenger, 
or  soon  afterwards,  and  may  have  been  interred  with  little  delay,  as  the 
Jews  sometimes  immediately  after  death  performed  the  interment,  as  in 
the  case  of  Ananias  and  Sapphira.  The  days  are  probably  reckoned 
from  the  moment  of  the  death. 

'  St.  John,  writing  for  the  gentile  converts,  thus  speaks  of  the  Jews, 
who  came,  probably,  from  Jerusalem. 

*  Some  short  distance  from  the  village. 

*  The  active  character  of  Martha,  and  the  retiring  and  contemplative 
disposition  of  Mary,  are  elsewhere  declared. 

*  This  shows  her  confidence  that  her  brother  may  be  recalled  to  life. 
Her  language  does  not  manifest  that  she  yet  knew  the  Divinity  of 
Christ. 

'  This  is  a  strong  evidence  that  the  resurrection  was  a  solemn  doctrine 
of  the  Jews  at  that  period.     Luke  xiv.  14.  Supra  v.  29. 


ST.    JOHN.  521 

25.  Jesus  said  to  her :  I  am  the  resurrection  and  the  life  :^ 
he  that  believeth  in  Me,  although  he  be  dead,^  shall  live. 

26.  And  every  one  that  liveth,  and  believeth  in  Me, 
shall  never  die.^     Believest  thou  this  ? 

27.  She  saith  to  Him  :  Yea,  Lord,  I  have  believed*  that 
Thou  art  the  Christ,  the  Son  of  the  living  God,^  who  art 
come  into  this  vrorld.^ 

28.  And  w^hen  she  had  said  these  things,  she  went,  and 
called  her  sister  Mary  secretly,''  saying:  The  Master  is 
come,  and  calleth  for  thee.  ^ 

29.  As  soon  as  she  heard,  she  riseth  quickly,  and  cometh 
to  Him. 

30.  For  Jesus  had  not  yet  come  into  the  town :  but  He 
was  still  in  that  place  where  Martha  had  met  Him. 

31.  The  Jews,  therefore,  who  were  with  her  in  the  house, 
and  comforted  her,  when  they  saw  Mary,  that  she  rose  up 
speedily,  and  went  out,  follov^^ed  her,  saying  :  She  is  going 
to  the  grave,  to  weep  there. 

32.  When  Mary,  therefore,  was  come  where  Jesus  was, 
seeing  Him  she  fell  down  at  His  feet,^  and  saith  to  Him  : 
Lord,  if  Thou  hadst  been  here,  my  brother  had  not  died.^" 

*  Christ  declares  that  it  is  He  who  is  to  raise  the  dead,  and  give  them 
everlasting  life.     Supra  vi.  40.     The  effect  is  put  for  efficient  cause. 

'  Although  dead  in  sin,  the  believer  receives  life  in  Christ,  on  detesting 
and  abandoning  sin.  The  dead,  who  in  life  believed,  and  lived  accor- 
dingly, shall  live  for  ever. 

^  f tj  tbv  atwrtt.  It  is  hard  to  express  the  force  of  this  phrase  in 
English. 

*  The  verb  in  the  past  tense  expresses  the  conviction  which  she  has 
hitherto  entertained,  and  still  entertains. 

*  She  plainly  recognised  Him  as  more  than  a  prophet,  since  she  con- 
sidered Him  to  be  the  Son  of  God  in  such  a  sense  as  to  be  the  cause  of 
resurrection  and  life. 

'  She  knew  His  pre-existence. 
■"  In  a  whisper,  so  as  not  to  let  those  around  know  it. 
'  This,  we   must  presume,   was  the  fact.     Our  Lord  inquired  after 
Mary. 

*  This  act  of  affectionate  homage  is  in  accordance  with  the  devout 
character  of  Mary. 

*"  Both  sisters  expressed  in  like  terms  their  conviction  that  the  pre- 


522  THE    FOUR    GOSPELS. 

33.  Jesus  therefore,  when  He  saw  her  weeping,  and  the 
Jews  weeping,  who  had  come  with  her,  groaned^  in  the 
Spirit,  and2  troubled  Himself,^ 

34.  And  said  :  Where  have  ye  laid  him  ?*  They  say  to 
Him  :  Lord,  come  and  see. 

35.  And  Jesus  wept.^ 

36.  The  Jews  therefore  said  :  Behold  how  He  loved  him  ! 

37.  But  some  of  them  said :  Could  not  He  who  opened 
the  eyes  of  the  man  born  blind,^  have  caused  that  this  man 
should  not  have  died  ? 

38.  Jesus  therefore  groaning  in  Himself,'  cometh  to  the 
sepulchre :  Now  it  was  a  cave ;  and  a  stone  was  laid 
over  it. 

39.  Jesus  saith :  Take  away  the  stone.  Martha,  the 
sister  of  him  that  was  dead,  saith  to  Him  :  Lord,  by  this 
time  he  smelleth,  for  he  is  now  four  days.^ 

40.  Jesus  saith  to  her :  Did  not  I  say  to  thee,  that  if  thou 
believe,  thou  shalt  see  the  glory  of  God  P 


sence  of  Christ  would  have  preserved  their  brother  from  death.     Mary 
does  not  appear  to  have  asked  his  resuscitation. 

The  Greek  term  ordinarily  means  to  rage  against  one,  or  to  rebuke  ; 
but  it  here  is  used  to  signify  deep  commotion — strong  sympathy  for  the 
afflicted  sisters,  whose  grief  was  shared  by  so  many  surrounding  friends. 

*  Our  Lord  repressed  His  feelings  within  Himself,  avoiding  the  ex- 
pression of  them. 

'  Was  troubled.  It  seems  to  be  a  Hebraism.  St.  Augustin  remarks  : 
"  You  are  troubled  against  your  will :  Christ  was  troubled,  because  such 
was  His  good  pleasure." 

This  inquiry  does  not  imply  ignorance  of  the  fact,  but  it  was  proper 
that  the  place  should  be  pointed  out  to  Him,  so  that  there  might  be  no 
suspicion  of  collusion,  as  might  be,  had  He  manifested  a  knowledge  of 
the  place  of  interment. 

Our  Lord,  as  man,  was  susceptible  of  all  just  affections.  To  weep 
for  the  departed  whom  we  loved,  is  among  the  best  evidences  of  an  ex- 
cellent heart. 

*  Supra  ix.  6. 

Being  deeply  moved. 
It  is  the  fourth  day. 
'  These  words  are  not  recorded  above  :  but  they  must  have  been  ut- 
tered, at  least  in  substance. 


ST.    JOHN.  523 

41.  They  therefore  took  the  stone  away.i  And  Jesus 
lifting  up  His  eyes,  said  :  Father,  I  give  Thee  thanks  that 
Thou  hast  heard  Me. 

42.  And  I  know  that  Thou  hearest  Me  always,  but  I 
have  spoken  for  the  sake  of  the  people  who  are  around, 
that  they  may  believe  that  Thou  hast  sent  Me.^ 

43.  When  He  had  said  these  things.  He  cried  with  a 
loud  voice  :  Lazarus,  come  forth. 

44.  And  presently  he  that  had  been  dead  came  forth, 
bound  feet  and  hands  with  winding-bands,  and  his  face 
was  bound  about  with  a  napkin.^  Jesus  said  to  them : 
Loose  him,  and  let  him  go. 

45.  Many  therefore  of  the  Jews  who  had  come  to  Mary 
and  Martha,  and  had  seen  the  things  that  Jesus  did,  believed 
in  Him. 

46.  But  some  of  them  went  to  the  Pharisees,  and  told 
them  the  things  that  Jesus  had  done. 

47.  The  chief  priests,  therefore,  and  the  Pharisees, 
gathered  a  council,  and  said :  What  are  we  doing,  for  this 
man  doth  many  miracles  ?  * 

48.  If  we  let  Him  alone  so,  all  will  believe  in  Him,  and 
the  Romans  will  come,  and  take  away  our  place  and 
nation.^ 


*  G.  P.  ^^  from  the  place  where  the  dead  was  laid."  These  words 
are  expunged  by  Griesbach  and  Schott,  on  the  authority  of  the  Vatican 
and  Cambridge  manuscripts,  and  of  several  others,  besides  the  ancient 
versions  generally. 

^  To  prove  His  divine  mission,  Christ  performed  this  miracle. 
'  These  bandages  served  to  render  more  manifest  the  fact  of  his  re- 
suscitation. 

*  Even  the  enemies  of  Christ  could  not  deny  that  He  had  performed 
many  extraordinary  works,  although  they  might  question  their  miracu- 
lous character. 

^  They  suppose  that  should  the  nation  generally  believe  in  Christ,  they 
would  rally  round  Him  as  a  civil  leader,  or  prince,  and  thus  provoke  the 
wrath  of  the  Romans. 


524  THE    FOUR    GOSPELS. 

49.  But  one  of  them  named  Caiphas,  being  high-priest 
for  that  year,^  said  to  them :  ye  know  nothing.^ 

50.  Neither  do  ye  consider  that  it  is  expedient  for  you, 
that  one  man  should  die  for  the  people,  and  that  the  whole 
nation  perish  not.^ 

5J.  And  this  he  spoke  not  of  himself:  but  being  the 
high-priest  of  that  year,  he  prophesied*  that  Jesus  should 
die  for  the  nation. 

52.  And  not  only  for  the  nation,  but  to  gather  together 
in  one  the  children  of  God,  that  were  dispersed.^ 

53.  From  that  day,  therefore,  they  devised  to  put  Him 
to  death. 

54.  Wherefore  Jesus  walked  no  more  openly  among  the 
Jews,  but  He  went  into  a  country  near  the  desert,  to  a 
city  that  is  called  Ephrem,  and  there  He  abode  with  His 
disciples. 

55.  And  the  passover  of  the  Jews  was  at  hand :  and 
many  from  the  country  went  up  to  Jerusalem  before  the 
passover,  to  purify  themselves. 

56.  They  sought,  therefore,  for  Jesus  ;  and  they  dis- 
coursed one  with  another,  standing  in  the  temple  :  What 


'  The  office  was  originally  for  life.  Bloomfield  suggests  that  the  text 
be  rendered :  "at  that  time."  It  is  certain,  uowever,  that  great  irregu- 
larities had  occurred,  and  that  it  was  then  enjoyed  only  for  a  year. 

°  This  was  a  harsh  reproach,  only,  however,  implying  that  they  did  not 
know  what  the  case  demanded. 

'  The  meaning  which  Caiphas  had  in  view,  was  probably  that  by  the 
death  of  Christ  the  general  tranquillity  and  safety  would  be  provided  for, 
which  were  endangered  by  suffering  Him  to  go  at  large.  The  Holy 
Ghost,  however,  so  directed  his  words,  that  he  uttered  a  divine  truth, 
without  understanding  it. 

*  It  does  not  appear  that  the  gift  of  prophecy  was  attached  to  the 
high-priesthood :  but  God  was  pleased  in  this  instance  to  proclaim  a 
prophecy  by  the  lips  of  the  high-priest.  "  Here  we  are  instructed," 
says  St.  Augustin,  "  that  the  spirit  of  prophecy  foretells  future  events 
even  by  means  of  bad  men  ;  which,  however,  the  evangelist  ascribes  to  a 
divine  mystery,  because  he  was  high-priest." 

"  The  evangelist  added  this  of  himself,  for  Caiphas  prophesied  of  the 
Jewish  nation  alone."    St.  Augustin. 


ST.    JOHN.  525 

think  ye,*  that  He  cometh  not  to  the  festival  day  ?  And^ 
the  chief  priests  and  the  Pharisees  had  given  a  command- 
ment, that  if  any  man  knew  where  He  was,  he  should  tell, 
that  they  might  apprehend  Him. 


CHAPTER  XII. 

The  anointing  of  the  feet  of  Christ.      His  riding  into  Je- 
rusalem upon  an  ass.     A  voice  from  heaven. 

1.  Jesus,  therefore,  six  days  before  the  passover,  came  to 
Bethania,  where  Lazarus  had  been  dead,^  whom  Jesus 
raised  to  life. 

2.  And  they  made  Him  a  supper  there  :*  and  Martha 
served,  but  Lazarus  was  one  of  those  who  were  at  table 
with  Him.^ 

3.  Mary,  therefore,  took  a  pound  of  balsam  of  spikenard, 
of  great  price,  and  anointed  the  feet^  of  Jesus,  and  wiped 
His  feet  with  her  hair :  and  the  house  was  filled  with  the 
odour  of  the  balsam. 

4.  Then  one  of  His  disciples,  Judas  Iscariot,'  he  that  was 
about  to  betray  Him,  said  : 

5.  Why  was  not  this  balsam  sold  for  three  hundred  de- 
narii and  given  to  the  poor  ? 


'  What  do  you  think  1  will  He  come  to  the  festival  1  As  some  days 
yet  remained  before  the  festival,  the  discourse  seems  to  regard  the 
probability  of  His  coming,  or  not. 

*  G.  P.  "  Nove  both."  The  Vulgate  reading  is  conformable  to  five 
uncial  manuscripts,  and  many  versions. 

'  G.  P.  Where  Lazarus  vv^as,  vs^hich  had  been  dead. 

*  In  the  house  of  Simon  the  leper.     Matt.  xxvi.  6.   Mark  xiv.  3. 

^  The  reality  of  the  miracle  was  confirmed  by  his  continuance  in  life, 
and  using  nourishment. 

*  This  is  specially  recorded  as  an  extraordinary  act  of  respect.  St. 
Matthew  and  St.  Mark  relate  that  she  poured  it  on  His  head. 

■'  G.  P.  "Simon's  son."  This  is  not  found  in  the  Cambridge  manu- 
script, nor  in  the  versions  generally.     Schott  suspects  it. 


526  THE    FOUR    GOSPELS. 

6.  Now  he  said  this,  not  because  he  cared  for  the  poor, 
but  because  he  was  a  thief,  and  having  the  purse,  carried' 
the  things  that  were  put  therein. 

7.  Jesus,  therefore,  said:  Let  her  alone,  that  she  may- 
keep  it^  against  the  day  of  My  burial. 

8.  For  the  poor  ye  have  always  with  you  ;  but  Me  ye 
have  not  always.^ 

9.  A  great  multitude,  therefore,  of  the  Jews,  knew  that 
He  was  there:  and  they  came,  not  for  the  sake  of  Jesus 
only,  but  that  they  might  see  Lazarus,  whom  He  had 
raised  from  the  dead. 

10.  But  the  chief  priests  thought  to  kill  Lazarus  also  :* 

11.  Because  many  of  the  Jews  by  reason  of  him  went 
away,^  and  believed  in  Jesus. 

12.  And  on  the  next  day  a  great  multitude,  that  had 
come  to  the  festival  day,  when  they  had  heard  that  Jesus 
was  coming  to  Jerusalem, 

13.  Took  branches  of  palm  trees,  and  went  forth  to  meet 
Him,  and  cried :  Hosanna,  blessed  is  He  that  cometh  in 
the  name  of  the  Lord,^  the  King  of  Israel. 

14.  And  Jesus  found  a  young  ass,  and  sat  upon  it,  as  it 
is  written  : 

15.  "Fear  not,  daughter  of  Sion :  behold,  thy  King 
cometh  sitting  on  the  colt  of  an  ass." ' 

'  Bloomfield  thinks  that  the  verb  here  implies  to  carry  off  by  stealth, 
to  purloin. 

"  Six  manuscripts,  including  the  Vatican  and  Cambridge,  support  this 
reading.  "  With  this  agree  also  the  Saxon,  Coptic,  and  Ethiopic  ver- 
sions, and  the  paraphrase  of  Nonnus."  Campbell.  Being  the  more  diffi- 
cult reading,  it  is  not  easily  to  be  abandoned.  G.  P.  "  hath  she  kept 
this."  Keep  here  means  to  do.  Our  Lord  wishes  her  to  be  left  free  to 
do  what  was  a  kind  of  anticipated  embalming. 

'  Visibly  present,  so  as  to  receive  these  marks  of  honor. 

*  This  was  truly  a  mad  design,  as  if  Christ  could  not  raise  him  again 
to  life. 

^  From  their  Jewish  brethren. 
This  multitude  was  moved  by  the  resuscitation  of  Lazarus  to  ac- 
knowledge Jesus  as  the  Messiah. 

'  Zacharias  ix.  9.   Matt.  xxi.  7.    Mark  xi.  7.   Luke  xix.  35. 


ST.   JOHN,  527 

16.  These  things  His  disciples  did  not  know  at  the  first : 
but  when  Jesus  was  glorified,'  then  they  remembered  that 
these  things  were  written  of  Him,  and  that  they  had  done 
these  things  to  Him.^ 

17.  The  multitude,  therefore,  which  was  with  Him  when 
He  called  Lazarus  out  of  the  grave,  and  raised  him  from 
the  dead,  bore  testimony.^ 

18.  For  which  reason  also  the  people  came  to  meet 
Him :  because  they  heard  that  He  had  performed  this 
miracle. 

19.  Th€  Pharisees^,  therefore,  said  among  themselves  : 
Do  ye  see  that  we  prevail  nothing  ?*  Behold,  the  whole 
world^  is  gone  after  Him. 

20.  Now  there  were  certain  gentiles^  among  them  who 
came  up  to  adore  on  the  festival  day. 

21.  These,  therefore,  came  to  Philip,  who  was  of  Beth- 
saida  of  Galilee,'  and  desired  him,  saying  :  Sir,  we  wish  to 
see^  Jesus. 

22.  Philip  Cometh  and  telleth  Andrew  :^  again  Andrew 
and  Philip  told  Jesus. 

23.  But  Jesus  answered  them,  saying  :  The  hour  is  come, 
that  the  Son  of  man  should  be  glorified.^" 

24.  Verily,  verily,  I  say  to  you,  unless  the  grain  of  wheat 
falling  into  the  ground,  die,^^ 

25.  Itself  remaineth   alone :    but  if  it  die,  it  bringeth 

*  When  He  had  risen  glorious,  and  ascended  into  heaven. 

"  This  remark  shows  that  they  did  not  act  with  a  view  to  the  fulfihnent 
of  the  prophecy,  which,  however,  unconsciously  they  fulfilled. 
'  Of  the  fact. 

*  G.  P.  "ye  prevail  nothing."  We  do  not  succeed  in  our  efforts  to 
arrest  His  progress. 

'  The  people  generally. 
'  G.  P.  "Greeks." 
''  Where  gentiles  lived. 
°  Converse  with. 

'  The  respect  with  which  the  apostles  approached  our  Lord,  to  ask  any 
favor,  is  apparent  from  this  communication  by  Philip  to  Andrew. 
*"  By  a  heavenly  manifestation. 
"  Putrify. 


528  THE    FOUR    GOSPELS. 

forth  much  fruit.^  He  that  loveth  his  life,  shall  lose  it : 
and  he  that  hateth  his  life  in  this  world,  keepeth  it  unto  life 
eternal.2 

26.  If  any  man  minister^  to  Me,  let  him  follow  Me ;  and 
where  I  am,  there  also  shall  My  minister*  be.  If  any  man 
minister  to  Me,  him  will  My  Father  honor.^ 

27.  Now  My  soul  is  troubled.^  And  what  shall  I  say  V 
Father,  save  Me  from  this  hour.*^  But  for  this  cause^  I  came 
unto  this  hour. 

28.  Father,  glorify  Thy  name.^"  A  voice,  therefore, 
came  from  heaven  :^^  I  have  both  glorified  it,  and  I  will 
glorify  it  again. 

29.  The  multitude,  therefore,  that  stood  by  and  heard, 
said  that  it  thundered.^^  Others  said :  An  angel  hath 
spoken  to  Him. 

30.  Jesus  answered  and  said :  This  voice  came  not  for 
Me,  but  for  your  sakes. 

31.  Now^^  is  the  judgment^*  of  the  world  :  now  shall  the 
prince  of  the  world  be  cast  out.^^ 

^  This  implies  that  the  death  of  Christ  would  be  followed  by  a  great 
increase  of  believers. 

*  He  intimates  that  His  followers  must  gain  eternal  life  by  suffering. 
Matt.  X.  39  ;  xvi.  25.    Mark  viii.  35.    Luke  ix.  24;  xvii.  33. 

'  Serve  Me.  *  Servant. 

*  "  Reward."     The  term  is  used  in  both  meanings. 

°  Our  Lord  permitted  His  soul  to  be  agitated  with  vehement  emotions, 
arising  from  the  contemplation  of  His  approaching  death. 
'  "  Shall  I  say  :"  is  again  understood. 

*  From  this  time  of  sutfering. 

*  For  this  very  purpose  He  had  come.  This  reflection  determines  his 
acquiescence. 

"  This  prayer  is  put  forth  by  Him,  whilst  He  declines  the  other.  This 
conflict  of  feeling  was  renewed  in  the  garden,  and  gave  occasion  to  the 
two- fold  prayer  :  Father — let  this  cup  pass  away  :  nevertheless,  not  My 
will,  but  Thine  be  fulfilled. 

"  Distinct  sounds  were  heard  as  from  the  skies. 

"  So  loud  was  the  sound. 

"  Presently,  at  the  crisis  of  His  death. 

"  Condemnation. 

"  Be  deprived  of  His  almost  boundless  power. 


ST.   JOHN.  529 

32.  And  I,  if  I  be  lifted  up^  from  the  earth,  will  draw  all 
things^  to  Myself.^ 

33.  Now  this  He  said,  signifying  what  death  He 
should  die. 

34.  The  multitude  answered  Him  :  We  have  heard  from 
the  law,*  that  Christ  abideth  for  ever  f  and  how  sayest 
Thou :  The  Son  of  man  must  be  lifted  up  ?  Who  is  this 
Son  of  man  ? 

35.  Jesus,  therefore,  said  to  them  :  Yet  a  little  while,  the 
light  is  in  you.^  Walk  whilst  ye  have  the  light,  that  the 
darkness  may  not  overtake  you.  And''  he  that  walketh  in 
darkness  knoweth  not  whither  he  goeth. 

36.  Whilst  you  have  the  light,  believe  in  the  light,  that 
you  may  be  the  children  of  light.  These  things  Jesus  spoke, 
and  He  went  away,  and  hid  Himself  from  them.^ 

37.  And  although  He  had  done  so  many  miracles  before 
them,  they  believed  not  in  Him  : 

38.  That^  the  speech  of  Isaiah  the  prophet  might  be 


'  On  the  cross. 

"  Mankind  generally.  G.  P.  ''aUmen."  The  Cambridge  and  another 
manuscript,  and  the  Gothic  and  Saxon  versions,  as  well  as  the  Vulgate, 
have  it  in  the  neuter  gender.  All  things  are  draw^n  to  Christ,  since  every 
thing  is  subjected  to  His  power. 

^  By  the  grace  purchased  for  men  by  His  death.  Those  who  yield 
not  to  the  grace  that  invites  them,  are  drawn  by  His  power  to 
punishment. 

*  The  ancient  scriptures. 

*  The  scribes  and  Pharisees  had  some  insight  into  the  sublime  attri- 
bates  of  the  Messiah.  Ps.  cix.  4 ;  cxvi.  2.  Isai.  xl.  8.  Ezech. 
xxxvii.  25. 

*  P.  G.  "with  you."  Griesbach  and  Schott  correct  the  reading  con- 
formably to  the  Vulgate,  which  is  supported  by  the  Vatican,  Cambridge, 
and  three  other  uncial  manuscripts,  and  by  the  versions.  He  warns  them 
not  to  abuse  the  grace  which  His  presence  aifords.  He  is  the  light  of 
the  world. 

'  For. 

*  Departed  secretly.  It  does  not  imply  that  after  He  had  left  them 
He  concealed  Himself. 

'  So  that  the  saying  of  Isaiah  was  fulfilled.  It  is  usual  with  Hebrew 
writers  to  put  the  result  as  if  it  were  the  object  had  in  view.  Is.  liii.  i. 
Rom.  X.  16. 

34 


530  THE    POUR    GOSPELS. 

prophet  might  be  fulfilled  which  he  said :  Lord,  who  hath 
believed  our  report  P  and  to  whom  hath  the  arm^  of  the 
Lord  been  revealed  P 

39.  On  this  account  they  could  not*  believe,  because 
Isaiah  said  again  : 

40.  He  hath  blinded  their  eyes,  and  hardened  their 
hearts,*  that^  they  should  not  see  with  the  eyes,  nor  un- 
derstand with  the  heart,  and  be  converted,  and  I  should 
heal  them. 

41.  These  things  said  Isaiah,  when  he  saw  His  glory, 
and  spake  of  Him. 

42.  However,  many  of  the  chief  men  also  believed  in' 
Him  :  but  because  of  the  Pharisees  they  did  not  own  it,^ 
that  they  might  not  be  cast  out  of  the  synagogue. 

43.  For  they  loved  the  glory  of  men,  more  than  the 
glory  of  God. 

44.  But  Jesus  cried,  and  said  :  He  that  believeth  in  Me, 
doth  not  believe  in  Me,^  but  in  Him  that  sent  Me. 

45.  And  he  that  seeth  Me,  seeth  Him  that  sent  Me.^° 


'  That  which  they  heard  from  us. 

*  Power. 

'  Made  manifest. 

*  They  could  not  believe  consistently  with  the  prophetic  vision.  The 
impossibility  arose  from  the  perverseness  of  their  own  hearts  which 
was  revealed  to  Isaiah,  vi.  9  Matt.  xiii.  14.  Mark  iv.  12.  Luke  viii.  10. 
Act.  xxviii.  26.     Rom.  xi.  8. 

^  All  things  are  ascribed  to  God,  as  the  supreme  Ruler,  but  as  second- 
ary causes  are  the  immediate  sources  of  events,  these  are  attributable  to 
Him,  according  to  the  variety  of  the  causes.  Blindness  and  hardness 
are  directly  caused  by  the  wilful  perversity  of  man,  and  cannot  be 
ascribed  to  God,  only  inasmuch  as  by  an  unsearchable  decree,  He 
abandons  the  sinner  to  himself.  He  blinds  by  withholding  His  light 
against  which  the  sinner  closed  his  eyes  :  He  hardens  by  withholding  the 
grace,  of  which  the  sinner  proved  himself  unworthy. 

°  So  that  they  might  not  see. 

'  In  their  hearts. 

*  Acknowledge  Him  openly. 

"  Absolutely,  but  rather  in  the  Father. 
"  As  it  were  manifested  through  Christ. 


ST.    JOHN.  531 

46.  I  am  come  a  light  into  the  world  ;  that  whosoever 
believeth  in  Me,  may  not  remain  in  darkness. 

47.  And  if  any  man  hear  My  words,  and  keep  them 
Rot,^  I  do  not  condemn  him  :^  for  I  came  not  to  condemn 
the  world,  but  to  save  the  world. 

48.  He  that  despiseth  Me,  and  receiveth  not  My  \vords, 
hath  one  that  condemneth  him  ;  the  word  that  I  have 
spoken,^  the  same  will  condemn  him  on  the  last  day. 

49.  For  I  have  not  spoken  of  Myself,  but  the  Father 
who  sent  Me  :  He  gave  me  commandment*  what  I  should 
say,  and  what  I  should  speak.^ 

50.  And  I  know  that  His  commandment  is^  life  everlast- 
ing. The  things  therefore  that  I  speak ;  even  as  the  Father 
said  unto  Me,  so  do  I  speak. 


CHAPTER  Xni. 

Christ  washes  the  feet  of  His  disciples  :  the  treason  of  Judas  : 
the  new  commandment  of  love. 

1.  Before  the  festival  day  of  the  passover,'  Jesus  know- 


'  G.  P.  "  Believe  not."  A  considerable  number  of  manuscripts, 
amongst .  which  are  the  Alexandrian  and  the  Cambridge,  read  as  the 
Vulgate,  as  also  both  the  Syriac,  the  Coptic,  Armenian,  Ethiopia, 
Arabic,  and  Saxon  versions,  together  with  the  paraphrase  of  JNonnus. 
See  Campbell. 

°  As  of  Himself. 

'  The  truths  declared  by  Christ  will  be  a  cause  of  condemnation  to 
such  as  reject  them.     Mark  xvi.  16. 

^  He  charged  Me. 

^  The  terms  are  synon5nnous ;  but  the  latter  may  be  understood  of 
diffuse  instruction. 

*  Obedience  to  the  commandment  is  rewarded  with  everlasting  life. 

'  Matt.  xxvi.  2.  Mark  xiv.  1.  Luke  xxii.  1.  The  paschal  lamb  was 
immolated  at  sunset,  when  the  feast  of  passover  began.  .  It  was  at  that 
time  that  Jesus  celebrated  the  paschal  supper,  as  the  three  other  evan- 
gelists relate.  The  following  day  may  have  been  designated  "  the 
festival  day  of  the  passover,"  as  connected  with  the  immolation  and 
banquet  of  that  evening. 


532  THE    FOUR    GOSPELS. 

ing  that  His  hour  was  come,  that  He  should  pass  out  of 
this  world  to  the  Father,  having  loved  His  own^  who 
were  in  the  world.  He  loved  them  unto  the  end.^ 

2.  And  during  supper,^  (the  devil  having  now  put  into 
the  heart*  of  Judas  Iscariot,  the  son  of  Simon,  to  betray 
Him,) 

3.  Knowing^  that  the  Father  had  given  Him  all  things 
into  His  hands,  and  that  He  came  from  God,®  and  goeth 
to  God : 

4.  He  riseth  from  supper,  and  layeth  aside  His^  outer 
garments,  and  having  taken  a  towel,  girded  Himself^ 

5.  After  that,  He  putteth  water  into  a  basin,  and  began 
to  wash  the  feet  of  the  disciples,  and  to  wipe  them  with 
the  towel,  wherewith  He  was  girded. 

6.  He  Cometh,  therefore,  to  Simon  Peter,  And  Peter 
saith  to  Him  :  Lord,  dost  Thou  wash  my  feet  ? 

7.  Jesus  answered,  and  said  to  him  :  What  I  am  doing, 
thou  knowest  not  now,  but  thoii  shalt  know  hereafter.^ 

8.  Peter  saith  to  Him  :  Thou  shalt  hever  wash  my  feet. 


*  His  disciples  then  and  thenceforward  throughout  ages. 

"  With  constant  persevering  affection,  of  which  he  left  a  lasting  proof 
for  all  ages  in  the  eucharist.  St.  John  merely  alludes  to  this,  since  its 
institution  was  already  narrated  by  three  evangelists.  The  passion  of 
Christ  likewise  which  He  embraced  for  our  sakeswas  a  splendid  evidence 
of  his  unfailing  love. 

'  The  paschal  supper.  The  use  of  the  perfect  participle  in  the  Greek 
and  Vulgate  does  not  imply  that  the  supper  was  over.  Matt.  xiii.  21  ; 
xxvi.  6. 

*  The  power  of  fallen  spirits  to  tempt  men  by  evil  suggestions  is 
manifest  from  this  passage. 

'  The  foreknowledge  of  Christ  and  His  power  are  declared,  that  we 
may  not  ascribe  His  sufferings  to  necessity,  and  may  admire  the  more 
His  condescension. 

°  Inasmuch  as  the  second  Divine  Person,  who  proceeds  from  the 
Father,  had  assumed  human  nature.  As  man  He  did  not  exist  previous 
to  His  incarnation. 

'  His  outward  robe. 

'  As  a  servant. 

'  The  mere  cleansing  of  the  feet  was  not  the  object  which  Christ  had 
in  view,  but  to  teach  humility  by  example. 


ST.    JOHN.  533 

Jesus  answered  him  :  If  I  wash  thee  not,i  thou  shalt  have 
no  part  with  Me. 

9.  Simon  Peter  saith  to  Him :  Lord,  not  my  feet  only, 
but  also  my  hands,  and  my  head. 

10.  Jesus  saith  to  him:  He  that  is  washed,^  needeth  not 
but  to  wash  his  feet ;  but^  he  is  clean  wholly.  And  ye  are 
clean,*  but  not  all. 

1  i.  For  He  knew  who  he  was  that  would  betray  Him  : 
therefore  He  said :  Ye  are  not  all  clean. 

12.  Then  after  He  had  washed  their  feet,  and  taken  His 
garments,  being  sat  down  again,  He  said  to  them  :  Know 
ye  what  I  have  done  to  you  ? 

13.  Ye  call  Me  Master,*  and  Lord ;  and  ye  say  well ; 
for  so  I  am. 

14.  If  then  I,  the  Lord  and  the  Master,  have  washed 
your  feet ;  ye  also  ought  to  wash  the  feet  of  each  other. 

15.  For  I  have  given  you  an  example,  that  as  I  have 
done  to  you,  so  ye  do  also.* 

16-  Verily,  verily,  I  say  to  you  :  The  servant  is  not 
greater  than  his  lord :  neither  is  the  messenger'  greater 
than  he  that  sent  him. 

*  Peter  could  have  no  share  with  Christ,  ucless  he  were  purified  by 
His  grace :  and  obstinacy  in  opposing  His  will  in  this  circumstance, 
although  it  proceeded  from  reverence  for  His  Divine  character,  would 
have  been  an  offence  punishable  with  the  loss  of  His  favor. 

^  He  who  had  washed  his  hands  aad  head,  as  was  customary  before 
sitting  down  to  eat.  Some  think  that  it  means  :  "  he  who  has  bathed," 
and  affirm  that  persons  invited  to  feasts  bathed  at  home,  and  yet  had 
their  feet  washed  by  servants  on  arriving  at  the  banquet  room. 

'  Since  he  is  entirely  clean. 

*  From  sin. 
'  Teacher. 

*  Not  so  much  by  imitating  this  special  act  of  humility,  as  by  cherish- 
ing the  spirit  with  which  it  was  performed,  and  being  ready  for  all 
similar  acts-  "  Having  this  example  before  us,  beloved,  and  looking  on 
this  image  of  the  charity  of  Christ,  let  us  entertain  a  low  opinion  of  our- 
selves, and  always  believe  that  our  brethren  have  better  and  higher 
qualities :  for  this  is  what  Christ  wished  to  lead  us  to  by  His  example." 
St.  Cyril  Alex. 

"  Lit,  apostle.     Matt.  x.  24.     Luke  vi.  40.     Infra  xv.  20. 


534  THE    FOUR    GOSPELS. 

17.  If*  ye  know  these  things,  ye  shall  be  blessed,  if  ye 
do  them. 

18.  I  speak  not  of  you  all :  I  know  whom  I  have  chosen; 
but  that  the  Scripture  maybe  fulfilled:  He  that  eateth 
breads  with  Me,  shall  lift  up  his  heel  against  Me.^ 

19.  Now  I  tell  you,^  before  it  come  to  pass,  that  when  it 
shall  come  to  pass,  ye  may  believe  that  I  am  He.^ 

20.  Verily,  verily,  I  say  to  you,  he  that  receiveth  whom- 
soever I  send,  receiveth  Me  :  and  he  that  receiveth  Me, 
receiveth  Him  who  sent  Me.^ 

21.  When  Jesus  had  said  these  things,  He  was  troubled 
in  spirit :  and  He  testified,  and  said :  Verily,  verily,  I  say 
to  you,  one  of  you  will  betray  Me.'' 

22.  The  disciples,  therefore,  looked  one  upon  another, 
doubting  of  whom  He  spake. 

23.  Now  there  was  leaning  on  the  bosom^  of  Jesus  one 
of  His  disciples,  whom  Jesus  loved.^ 

24.  Simon  Peter,  therefore,  beckoned  to  him,*°  and  said 
to  him :  Who  is  it  of  whom  He  speaketh  ? 

25.  He  iherefore,^^  leaning^^  on  the  breast  of  Jesus,  saith 
to  Him  :  Lord,  who  is  it  ? 

26.  Jesus  answered :  He  it  is  to  whom  I  shall   reach 


^  Since. 

*  To  eat  bread,  in  Scripture,  is  to  take  food  of  any  kind. 

^  Ps.  xl.  10.  To  supplant  and  overthrow.  Some  think  that  allusion 
is  made  to  the  efforts  of  wrestlers  to  trip  up  each  other.  Others  think 
that  it  implies  an  allusion  to  horses,  or  other  animals  that  kick. 

*  Of  the  treason  that  is  planned. 
'  The  Messiah. 

'  Matt.  X.  40.     Luke  x.  16. 

'  Matt.  xxvi.  21.     Mark  xiv.  18.     Luke  xxii.  21. 

*  As  they  lay  at  table,  reclined  on  couches  on  the  left  arm,,  with  their 
feet  extended  outwards,  John,  who  lay  next  to  our  Lord,  leaned  over  om 
his  bosom. 

'  Specially. 

"  The  reverence  of  Peter  for  His  Divine  Master  is  very  apparent  va 
his  abstaining  from  directly  addressing  Him. 

"  G.  P.  "them."  Schott  favors  the  Vulgate  reading. 
"  P.  "  lying  on."     The  Greek  trttrtsawr.. 


ST.   JOHN.  535 

bread^  dipped.^     And  when  He  had  dipped  the  bread,  He 
gave  it  to  Judas  Iscariot,  son^  of  Simon. 

27.  And  after  the  morsel,  Satan  entered  into  him.*  And 
Jesus  said  to  him :  That  which  thou  dost,^  do  quickly.^ 

28.  Now  no  one  at  the  table  knew  for  what  purpose  He 
said  this  to  him.' 

29.  For  some  thought,  because  Judas  had  the  purse,  that 
Jesus  had  said  to  him  :  Buy  those  things  which  we  have 
need  of  for  the  festival  day  :^  or  that  he  should  give  some- 
thing to  the  poor. 

30.  He  therefore  having  received  the  morsel,^  went  out 
immediately.     And  it  was  night. 

31.  When  he  therefore  was  gone  out,  Jesus  said:  Now^" 
is  the  Son  of  man  glorified,^^  and  God  is  glorified  in  Him. 

32.  If  God  be  glorified  in  Him,  God  also  will  glorify  Him 
in  Himself:'^  and  immediately^^  will  He  glorify  Him. 

33.  Little  children,!*  yet  a  little  while  I  am  with  you^ 
Ye  shall  seek  Me,  and  as  I  said  to  the  Jews  :^^  Whither  I 
go,  ye  cannot  come  ;  so  I  say  to  you  now. 


^  The  Greek  term  is  applicable  to  meat,  or  any  food. 
"  In  the  sauce.  '  Son  is  understood. 

*  Took  full  possession  of  him.  Being  unmoved  by  this  act  of  famili- 
arity on  the  part  of  our  Lord,  his  soul  was  delivered  over  to  the  enemy. 

*  What  thou  art  resolved  on  doing. 

*  This  was  said  to  show  Judas  that  our  Lord  knew  his  base  design, 
and  defied  him.     It  was  not  intended  to  stimulate  him. 

'  This  is  extraordinary,  considering  that  Christ  had  given  the  token : 
but  the  minds  of  the  apostles  were  agitated,  and  they  could  not  conceive 
that  any  of  their  number  could  be  guilty  of  so  base  treason. 

*  The  next  day  was  so  called,  although  the  festival  had  already  begun. 

*  From  the  narrative  it  does  not  appear  that  Judas  received  the 
eucharist,  but  it  is  generally  presumed  that  he  did. 

'°  Presently,  soon. 

"  In  His  approaching  sufferings,  which  will  result  in  His  glory.  The 
preterite  is  put  for  the  future  in  the  prophetic  style. 

'^  By  assuming  His  humanity  to  the  glory  of  the  Godhead. 

"  Soon  after  His  humiliation. 

"  This  is  a  term  of  affection. 

*^  The  evangelist,  writing  for  gentile  converts,  probably  uses  this 
term,  instead  of  one  employed  by  our  Lord.     As  the  apostles  themselves 


536  THE    FOUR    GOSPELS. 

34.  A  new^  commandment  I  give  you :  that  ye  love  one 
another ;  as  I  have  loved  you,  that  ye  also  love  one  an- 
other. 

35.  By  this  shall  all  men  know  that  ye  are  My  disciples, 
if  ye  have  love  one  for  another. 

36.  Simon  Peter  saith  to  Him :  Lord,  whither  goest 
Thou?^  Jesus  answered:  Whither  I  go,  thou  canst  not 
follow  Me  now  ;  but  thou  shalt  follow^  hereafter.^ 

37.  Peter  saith  to  Him  :  Why  cannot  I  follow  Thee  now  ? 
I  will  lay  down  my  life  for  Thee.^ 

38.  Jesus  answered  him  :  Wilt  thou  lay  down  thy  life 
for  Me  ?  Verily,  verily,  I  say  to  thee,  the  cock  will  not 
crow,  till  thou  deny  Me  thrice. 


CHAPTER  XIV. 
The  continuation  of  our  Lord's  discourse. 

1.  Let  not  your  heart  be  troubled.  Ye  believe®  in  God, 
believe''  also  in  Me.^ 

2.  In  My  Father's  house  there  are  many  mansions.  If 
not,  I  would  have  told  you  ;  that^  I  go  to  prepare  a  place 
for  you. 

were  Jews,  He  is  not  likely,  when  addressing  them,  to  have  spoken  of 
others  under  that  appellation. 

^  As  not  being  previously  understood,  or  practised. 

^  Peter  understood  from  the  tenor  of  our  Lord's  discourse,  that  He  was 
soon  to  leave  them. 

'  G.  P.  "  Me."  Lachmann  and  Schott  cancel  it  as  wanting  in  the 
chief  manuscripts  and  versions. 

*  "  Our  Lord  intimates  that  Peter  would  afterwards  follow  him,  by 
dying  on  a  cross."     St.  Cyril  Alex. 

^  This  was  said  with  great  sincerity,  but  without  a  becoming  sense  of 
his  own  weakness. 

^  It  may  be  rendeied  in  the  imperative,  the  Greek  text  being  ambiguous. 

'  Or  "Ye  believe." 

°  Who  am  His  Messenger,  His  Son,  and  one  with  Him. 
"  The  Alexandrian,  Cambridge,  and  several  other  manuscripts,  do  in 
like  manner  introduce  the  clause  with  ort.    The  Armenian  version  also 


ST.    JOHN.  537 

3.  And  if  I  go,  and  prepare  a  place  for  you,  I  will 
come  again,  and  take  you  to  Myself,  that  where  I  am,  ye 
also  may  be. 

4.  And  ye  know  Avhither  I  go,  and  ye  know  the  way. 

5.  Thomas  saith  to  Him  :  Lord,  we  know  not  whither 
Thou  goest,'  and  how  can  we  know  the  way  1 

6.  Jesus  saith  to  him :  I  am  the  way,  and  the  truth,  and 
the  life.     No  man  cometh  to  the  Father,  but  through  Me. 

7.  If  ye  had  known  Me,  ye  would  without  doubt  have 
known  My  Father  also :  and  henceforth  ye  will  know  Him, 
and  ye  have  seen  Him.^ 

8.  Philip  saith  to  Him :  Lord,  show  us  the  Father,  and 
it  is  enough  for  us.^ 

9.  Jesus  saith  to  Him :  So  long  a  time  have  I  been  with 
you ;  and  have  you  not  known  Me  1  Philip,  he  that  seeth 
Me,  seeth  the  Father  also.*  How  sayest  thou,  show  us  the 
Father  ? 

10.  Do  ye  not  believe  that  I  am  in  the  Father,  and  the  Fa- 
ther is  in  Me  1^   The  words  that  I  speak  to  you,  I  speak  not 


agrees  with  the  Vulgate.  So  does  the  Saxon.  Nonnus  likewise  uses 
this  conjunction."  Campbell.  This  critic,  however,  thinks  that  the  evi- 
dence in  favor  of  the  common  reading  greatly  preponderates.  The 
sense,  according  to  the  Vulgate,  is,  that  Christ  would  have  given  the 
apostles  the  assurance  that  He  was  going  to  prepare  for  them  places  in 
the  kingdom  of  heaven,  if  there  were  any  reason  to  apprehend  any 
want  of  a  place.  "  I  will  not  then  go,'  He  says,  '  as  if  to  prepare 
mansions  for  you  which  are  in  great  number,  but  to  renew  the  path, 
which  you  have  lost  by  sin,  that  you  may  ascend  b||it  to  the  society 
of  angels."     St.  Cyril  Alex. 

^  The  apostles  knew  in  a  general  way  that  Christ  was  in  some  short 
time  to  depart  from  this  world,  and  return  to  His  Father  :  they  did  not 
know,  at  that  time,  that  He  was  speaking  of  this  departure. 

*  His  Majesty  being  reflected  in  the  second  Person  incarnate. 
'  We  desire  nothing  more  than  this  happiness. 

*  The  Deity  is  invisible.  Those  who  saw  Jesus  Christ,  saw  God  the 
Father,  as  far  as  He  can  be  seen  in  this  mortal  life,  the  Father  and  the 
Son  being  one,  and  the  human  nature  of  Christ  manifesting  the  power  of 
the  Divine  Person  dwelling  in  it. 

*  By  immanent  union. 


538  THE    FOUR    GOSPELS. 

of  Myself:  but  the  Father^  who  abideth  in  Me,  He  doeth 
the  works.2 

11.  Believe  ye  not^  that  P  in  the  Father,  and  the  Father 
in  me  ? 

12.  Otherwise  believe^  on  account  of  the  works  them- 
selves. Verily,  verily,  I  say  to  you,  he  that  believeth  in  Me, 
the  works  which  I  do,  he  also  shall  do,  and  greater  than 
these  shall  he  do.^ 

13.  Because  I  go  to  the'  Father :  and  whatsoever  ye  shall 
ask  the  Father  in  My  Name,  that  will  I  do  :^  that  the  Fa- 
ther may  be  glorified  in  the  Son. 

14.  If  ye  ask  Me  any  thing  in  My  name,  that  I  will  do.^ 

15.  If  ye  love  Me,  keep  My  commandments. 

16.  And  I  will  ask  the  Father,^°  and  He  will  give  you 


*  But  as  moved  and  directed  by  the  Father. 

*  Miraculous  works  are  directly  attributed  to  the  Father,  as  omni- 
potence, although  common  to  the  three  Divine  Persons,  is  specially 
ascribed  to  Him. 

'  G.  p.  "  Believe  Me."     The  negation  is  found  in  the  Saxon  version. 

*  The  auxiliary  verb  is  understood,  but  not  expressed  in  the  text. 

*  G.  P.  "  Me."     Suspected  by  Schott. 

'  Some  of  the  servants  of  Christ  have  performed  miracles  greater 
than  those  which  He  performed  :  but  their  power  was  altogether  derived 
from  Him.  Whilst  sojourning  on  earth,  He  did  not  manifest  as  fully 
His  divine  power,  by  His  miraculous  works,  as  after  His  ascent  into 
heaven  through  His  servants:  "  I  go  to  the  Father,  to  sit  and  reign  with 
Him,  as  God  of  God :  and  therefore  I  will  declare  the  more  My  power 
and  virtue  by  the  grace  which  I  will  give  you  ;  whatsoever  you  shall 
seek  in  My  Name,  I  will  do.  The  time  of  My  humiliation  being  passed 
in  which  I  actedwn  an  humble  manner  on  account  of  the  divine  dispen- 
sation, I  will  do  more  manifestly  as  God  the  things  which  are  of  God." 
St.  Cyril  Alex. 

'  G.  P.  "  My."     Cancelled  by  Lachmann  and  Schott. 

'  Our  Lord  speaks  of  Himself  as  performing  what  is  asked  of  the 
Father  in  His  Name ;  thus  showing  the  unity  of  the  Divine  Nature, 
since  the  Son  grants  what  is  asked  of  the  Father.  Matt.  vii.  7.  21,  22. 
Mark  xi.  24.     Infra  xvi.  23. 

^  He  shows  that  prayer  is  to  be  addressed  to  Him  absolutely,  and  that 
His  power  extends  to  all  that  may  be  asked. 

'°  The  distinction  of  the  Divine  Persons  is  manifest,  since  the  Son 
Himself  asks  the  Father  to  bestow  the  grace  of  the  Holy  Spirit. 


ST.   JOHN.  539 

another    paraclete,^   that   He   may  abide    with    you   for- 
ever,^ 

17.  The  Spirit  of  truth,  whom  the  woi'ld  cannot  receive, 
because  it  seeth  Him  not,  nor  knoweth  Him  :^  but  ye  shall 
know  Him  ;  because  He  will  abide  in  you,  and  be  in  you. 

18.  I  will  not  leave  you  orphans:  I  will  come  to  you.* 

19.  Yet,  a  little  while,  and  the  world  seeth  Me  no  more. 
But  ye  see  Me  :^  because  I  live,^  and  ye  shall  live.'^ 

20.  In  that  day^  ye  shall  know  that  I  am  in  My  Father, 
and  ye  in  Mej  and  I  in  you." 

21.  He  that  hath^"  My  commandments,  and  keepeth 
them :  he  it  is  who  loveth  Me.  And  he  that  loveth  Me, 
will  be  loved  by  My  Father ;  and  I  will  love  him,  and  will 
manifest  Myself  to  him." 

22.  Judas,  not  the  Iscariot,  saith  to  Him  :  Lord,  how  is 
it^2  that  Thou  wilt  manifest  Thyself  to  us,  and  not  to  the 
world  ? 

23.  Jesus  answered,  and  said  to  him :  If  any  one  love 
Me,  he  will  keep  My  word,  and  My  Father  will  love  him, 

^  Comforter,  exhorter. 

'  Not  for  a  time,  as  our  Lord  abode  with  them,  but  always.  The 
Greek  terms  si?  ■tov  (uiova  embrace  all  duration  of  time ;  and  have  here 
nothing  to  limit  them,  so  that  the  promise  is  justly  believed  to  include 
the  successors  of  the  apostles  to  the  end  of  time. 

^  The  corruption  of  the  world  prevents  worldlings  from  seeing  the 
Holy  Spirit  with  the  eye  of  faith. 

^  Christ  in  person  came  to  the  apostles  after  His  resurrection  :  He 
came,  through  the  sanctifying  influence  of  the  Spirit,  on  Pentecost  ;  and 
He  abides  all  days  with  the  apostolic  ministry. 

^  The  apostles  saw  Christ  risen  from  the  dead  ;  and  with  enlightened 
faith  they  continued  to  contemplate  Him,  and  walk  in  His  presence, 
during  their  whole  ministry. 

°  In  the  glory  of  the  Father. 

'  Partaking  of  celestial  life. 

*  At  that  time — then. 

°  The  union  of  the  apostles  with  Christ  by  grace  faintly  resembles 
His  union  with  the  Father. 

"  He  that  knows. 

"  By  special  communications,  and  afterwards  in  glory. 

"  Literally:  "  What  hath  happened  1 " 


540  THE    FOUR    GOSPELS. 

and  we  will  come  to  him,  and  will  make  our  abode  with 
him  :^ 

24.  He  that  loveth  Me  not,  keepeth  not  My  words :  and 
the  word  which  ye  have  heard,  is  not  mine,  but  the  Father's 
who  sent  Me. 

25.  These  things  have  I  spoken  to  you,  abiding  with  you. 

26.  But  the  paraclete,  the  Holy  Ghost,  whom  the  Father 
will  send  in  My  Name,  He  will  teach  you  all  things,^  and 
bring  all  things  to  your  mind,  whatsoever  I  have  said  to  you. 

27-  Peace^  I  leave  with  you,  My  peace  I  give  unto  you : 
not  as  the  world  giveth,  do  I  give  unto  you.  Let  not  your 
heart  be  troubled,  nor  let  it  be  afraid. 

28.  Ye  have  heard  that  I  said  to  you  :  I  go  away,  and  I 
come  unto  you.  If  ye  loved  Me,  ye  would  indeed  be  glad, 
because*  I  go  to  the  Father :  for  the  Father^  is  greater 
than  1.6 

29.  And  now  I  have  told  you  before  it  come  to  pass, 
that  when  it  shall  come  to  pass,  ye  may  believe.'' 

30.  I  will  not  now  speak  many  things  with  you.  For 
the  prince  of  this  world  cometh,  and  in  Me  he  hath  not  any 
thing.s 

31.  But  that  the  world  may  know  that  I  love  the  Father, 
and  as  the  Father  hath  given  Me  commandment,^  so  do  I : 
Arise,  let  us  go  hence.^" 

'  By  this  is  insinuated  that  the  manifestation  spoken  of  is  by  grace 
in  the  heart. 

"  Appertaining  to  salvation. 

^  Inward  peace,  even  amidst  persecution. 

*  G.  P.  "  I  said."  Griesbach  and  Schott  cancel  it,  on  the  authority  of 
the  Alexandrian,  Vatican  and  Cambridge  manuscripts,  and  many  versions. 

^  G.  P.  "  My."  Schott  suspects  it,  as  being  wanting  in  four  of  the 
uncial  manuscripts,  including  the  Alexandrian  and  Vatican,  and  in  several 
versions,  as  also  in  the  quotations  of  the  Latin  Fathers  especially. 

"  The  Father  is  greater  than  the  Son  as  man.  The  lovers  of  Christ 
should  rejoice  that  His  human  nature  was  so  soon  to  be  enthroned  in  the 
glory  of  the  Father. 

The  like  sentence  occurs  in  the  preceding  chapter,  v.  19. 

*  Any  ground  for  persecution. 

'  Acts  ii.  23.  ">  To  suffer  and  die  willingly. 


ST.    JOHN.  541 

CHAPTER  XV. 
A  continuation  of  the  discourse  of  Chi-ist. 

1.  I  am  the  true  vine;^  and  My  Father  is  the  husband- 
man.2 

2.  Every  branch^  in  Me,  that  beareth  not  fruit,  He  will 
lop  off:  and  every  one  that  beareth  fruit,  He  will  cleanse 
it,*  that  it  may  bring  forth  more  fruit. 

3.  Now  ye  are  clean  by  reason  of  the  word,  which  I 
have  spoken  to  you.^ 

4.  Abide  in  Me,  and  P  in  you.  As  the  branch  cannot 
bear  fruit  of  itself,  unless  it  abide  in  the  vine,  so  neither 
can  ye,  unless  ye  abide  in  Me. 

5.  I  am  the  vine  :  ye  the  branches :  he  that  abideth  in 
Me,  and  I  in  him,  the  same  beareth  much  fruit :  for  with- 
out Me  ye  can  do  nothing.'^ 

6.  If  any  one  abide  not  in  Me,  he  will  be  cast  forth  as  a 
branch,®  and^  it  will  wither,  and  they  will  gather  it^°  up, 
and  cast  it  into  the  fire,  and  it  burneth.^^ 

*  The  figurative  meaning  is  manifest :  Christ  calls  Himself  the  true 
vine,  not  to  affirm  that  He  was  really  a  vine,  but  that  He  was  such  in 
His^lation  to  the  apostles,  imparting  to  them  a  vivifying  influence,  and 
enabling  them  to  bear  fruit,  in  a  more  direct  and  efficacious  manner  than 
the  vine-stock  communicates  with  its  branches. 

^  Vine-dresser.     The  genus  is  put  for  the  species. 
'  That  is  in  Me. 

*  By  pruning  The  servants  of  God  are  purified  by  affliction,  which 
is  like  the  pruning-knife  of  the  vine-dresser. 

^  The  word  has  served  to  purify  the  apostles,  by  exciting  them  to  hate 
sin,  and  love  Christ.    Supra  xiii.  10. 

"  Will  abide. 

'  Without  the  aid  and  blessing  of  Christ  the  apostles  could  not  draw 
men  to  His  faith  and  love  :  without  His  grace  no  one  can  do  aught  to- 
wards salvation. 

*  Lopped  off. 

'  "  Which  withereth."  By  a  Hebraism  the  conjunction  here  has  the 
force  of  a  relative  as  in  Ruth  i.  11. 

'"  G.  P.  "  them."  Three  uncial  manuscripts  and  the  versions  gene- 
rally have  the  singular. 

"  So  shall  he  who  separates  himself  from  Christ  fall  into  the  flames 
of  heU. 


542  THE    FOUR    GOSPELS. 

7.  If  ye  abide  in  Me,  and  My  words  abide  in  you,i  ye 
shall  ask  whatever  you  wish,^  and  it  shall  be  done  for  you. 

8.  In  this  is  My  Father  glorified,^  that  ye  bring  forth 
very  much  fruit,  and  become*  My  disciples. 

9.  As  the  Father  hath  loved  Me,  I  also  have  loved  you. 
Abide  in  My  love. 

10.  If  ye  keep  My  commandments,  ye  will  abide  in  My 
love :  as  I  also  have  kept  the  commandments  of  My  Father, 
and  I  abide  in  His  love. 

11.  These  things  I  have  spoken  to  you,  that  My  joy  may 
be^  in  you,  and  your  joy  may  be  filled. 

12.  This  is  My^  commandment,  that  ye  love  one  another, 
as"*  I  have  loved  you. 

13.  Greater  love  than  this  no  man  hath,  that  a  man  lay 
down^  his  life  for^  his  friends. 

14.  Ye  are  My  friends,  if  ye  do  the  things  that  I  com- 
mand you. 

15.  I  will  not  now  call  you  servants,  for  the  servant 
knoweth  not  what  his  lord  doeth  :^"  but  I  have  called  you 
friends :  because  all  things  whatsoever  I  have  heard  of  My 
Father,"  I  have  made  known  to  you. 

16.  Ye  have  not  chosen  Me  ;  but  I  have  chosen  you,^'' 
and  I  have  appointed  you  that  ye  should  go,  and  should 

'  Directing  your  conduct. 

'  In  order  to  salvation,  and  dependently  on  the  divine  decrees. 

'  It  is  equivalent  to  the  future. 

*  In  deed  as  well  as  in  profession. 

'  G.  P.  "  might  abide."  Schott  thinks  that  the  Vulgate  reading  is 
incorrect. 

*  Special.     Supra  xiii.  34.     Ephes.  v.  2.     1  Thess.  iv.  9. 
'  After  the  manner  in  which. 

*  Peril. 

'In  defence  of. 

"  The  slave  knows  not  the  secret  counsels  of  his  master,  the  end  to 
which  his  actions  are  directed. 

"  The  counsels  of  God — all  things  communicable  to  men  as  far  as 
they  were  then  capable  of  receiving  them,  for  some  things  were  reserved 
which  they  could  not  then  bear      Ch.  xiv.  12. 

"  Called  you  to  the  apostleship.     Matt,  xxviii.  19. 


ST.    JOHN.  543 

bring  forth  fruit,  and  your  fruit  should  remain  :  that^  what- 
soever ye  shall  ask  the  Father  in  My  Name,  He  may  give 
it  to  you. 

17.  These  things  I  command  you,  that  ye  love  one^ 
another. 

18.  If  the  world^  hate  you,  know  ye  that  it  hath  hated 
Me  before  you. 

19.  If  ye  had  been  of  the  world,*  the  world  would  love 
its  own  :  but  because  ye  are  not  of  the  world,  but  I  have 
chosen  you  out  of  the  world,  therefore  the  world  hateth 
you. 

20.  Remember  My  word  that  I  said  to  you :  The  servant 
is  not  greater  than  his  master.  If  they  have  persecuted 
Me,  they  will  persecute  you  also :  if  they  have  kept^  My 
word,  they  will  keep  yours  also. 

21.  But  all  these  things  they  will  do  to  you  for  My 
Name's  sake,  because  they  know  not  Him  who  sent  Me. 

22.  If  I  had  not  come,  and  spoken  to  them,  they  would 
not  have  sin :  but  now  they  have  no  excuse  for  their  sin.® 

23.  He  that  hateth  Me,  hateth  My  Father  also.' 

24.  If  I  had  not  done  among  them  works  which  no  other 
man  hath  done,  they  would  not  have  sin  :  but  now  they 
have  both  seen®  and  hated  both  Me  and  My  Father. 

25.  But  that  the  word  may  be  fulfilled  which  is  written 
in  their  law  :  For  they  hated  Me  without  cause. ^ 


'  So  that — He  will  give.  "  1  John  iii.  11  ;  iv.  7. 

*  That  portion  of  manitind  which  is  corrupt  and  impious. 

*  Animated  with  its  spirit. 

^  "  Observed."  Our  Lord  intimates  that  the  apostles  should  not  be 
chagrined,  if  their  preaching  met  with  no  better  success  than  His  own. 
The  want  of  a  negative  particle  does  not  detract  from  this  explanation, 
since  the  following  sentence  shows  that  it  is  implied.  "  He  admonishes 
us  to  be  resigned  when  our  instructions  are  neglected."  St.  Cyril  Alex. 
See  vSupra  xiii.  16.     Matt.  x.  24.     Matt.  xxiv.  9. 

'  Having  rejected  the  truth  propounded  to  them. 

'  Implicitly,  notwithstanding  any  profession  of  reverence. 

®  The  works. 

*  Ps.  xxiv.  19 ;  xxxiv.  19. 


544  *  THE    FOUR    GOSPELS. 

26.  But  when  the  paraclete  Cometh,^  whom  I  shall  send 
to  you  from  the  Father,  the  Spirit  of  truth,  who  proceedeth 
from  the  Father,  He  will  give  testimony  of  Me. 

27,  And  ye  shall  give  testimony,  because  ye  are  with 
Me  from  the  beginning. 


CHAPTER  XVI. 

The  conclusion  of  the  last  discourse  of  Christ. 

• 

1.  These  things  have  I  spoken  to  you,  that  you  may  not 
be  scandalized. 2 

2.  They  will  cast  you  out  of  the  synagogues :  yea,  the 
hour  Cometh,  that  whosoever  killeth  you,  will  think  that  he 
ofFereth  homage^  to  God. 

3.  And  these  things  will  they  do  to  you,  because  they 
have  not  known*  the  Father,  nor  Me. 

4.  But  these  things  I  have  told  you,  that  when  their^ 
hour  shall  come,  ye  may  remember  that  I  told  you  of 
them. 

5.  But  I  told  you  not  these  things  from  the  beginning, 
because  I  was  with  you.  And  now  I  go  to  Him  that  sent 
Me,  and  none  of  you  asketh  Me  :    Whither  art   Thou  go- 


ing 


?6 


6.  But  because  I  have  spoken  these  things  to  you,  sor- 
row hath  filled  your  heart. 

7.  But  I  tell  you  the  truth  :  it  is  expedient  for  you  that 

^  Luke  xxiv.  49. 

'  Shaken  in  faith. 

'  The  Greek  terms  have  this  force. 

*  With  saving  faith. 

*  G.  P.  "  the  time."  Lachmann  and  Schott  insert  the  relative  pro- 
noun, on  the  authority  of  an  uncial  manuscript  and  some  versions. 

'  Peter  had  asked  :  (xiii.  36)  and  Thomas  had  said  to  Him :  "  Lord, 
we  know  not  whither  thou  goest,"  (xiv.  5,)  but  had  not  directly  asked  Him 
the  question.  Our  Lord  reproaches  them  with  a  want  of  solicitous  in- 
quiry about  so  momentous  an  event. 


ST.  JOHN.  545 

^  go  :  for  if  I  go  not,  the  Paraclete  will  not  come  to  you  v 
but  if  I  go,  1  will  send  Him  to  you. 

8.  And  when  He  is  come,  He  will  convict  the  world^  of 
sin,  and  of  justice,  and  of  judgment. 

9.  Of  sin,  because  they  believed  not  in  Me.^ 

10.  And  of  justice,*  because  I  go  to  the  Father ;  and  ye 
will  see  Me  no  longer. 

11.  And  of  judgment,*  because  the  prince  of  this  world 
4S  already  judged. 

12.  I  have  yet  many  things  to  say  to  you :  but  ye  cannot 
bear  them  now. 

13.  But  when  He,  the  Spirit  of  truth,  shall  come.  He  will 
teach  you  all  the  truth. ^  For  He  will  not  speak  of  Him- 
self: but  what  things  soever  He  hath  heard,'  He  will 
speak  :  and  the  things  that  are  to  come  He  will  show  you. 


'  Such  was  the  counsel  of  God,  that  whilst  the  apostles  enjoyed  the 
visible  presence  of  Christ,  they  should  not  receive  the  gifts  of  the  Holy 
Spirit ;  the  full  manifestation  of  His  divinity  by  such  communication 
being  reserved  to  the  period  when  His  humanity  would  be  glorified. 
During  the  time  of  His  humiliation  it  was  not  Bxpedient  that  His  divinity 
should  be  thus  manifested. 

'  Carnal  men. 

'  Notwithstanding  My  words  and  works.  The  Holy  Spirit  brought 
many  to  a  sense  of  the  grievousness  of  their  sin  in  rejecting  Christ  •  and 
by  His  light  and  gifts  showed  to  all  that  unbelief  was  without  excuse. 

■*  The  justice — holiness — of  Christ  was  shown  by  the  Holy  Spirit :  its 
reward  in  the  kingdom  of  heaven  was  also  pointed  out,  and  the  with- 
drawal of  the  presence  of  Christ  from  men  was  seen  to  be  the  conse- 
quence of  their  neglect  to  profit  by  it,  St.  Cyril  Alex,  understands  that 
the  Holy  Ghost  will  justify  the  faithful — show  them  to  be  just  in  believing 
ihe  divinity  of  Christ,  since  in  reality  He  withdrew  from  the  world  to  ^o 
to  His  Father> 

^  Condemnation.  Satan,  who  is  styled  prince  of  this  world,  was  con- 
demned and  crushed  by  Christ.  "  He  is  condemned,  inasmuch  as  he  can- 
not overcome  such  as  through  the  faith  of  Christ  are  sealed  with  the  Holy 
Ghost  for  justice  and  sanctification."     St.  Cyril  Alex. 

*  Appertaining  to  salvation.  Lit.  "  He  will  lead  you  into  all  the 
truth." 

'  From  the  Father  and  the  Son,  by  the  communication  of  the  Divine 
•essence.  , 

^5 


546  THE   FOUR    GOSPELS. 

14.  He  will  glorify  Me,  because  He  will  receive  of 
Mine,^  and  show  to  you.^ 

15.  All  things  whatsoever  the  Father^  hath,  are  Mine. 
Therefore  I  said  that  He  will  receive  of  Mine,  and  show 
to  you. 

16.  A  little  while,  and  now  ye  will  not  see  Me  :  and 
again  a  little  while,  and  ye  will  see  me  :*  because  I  go  to 
the  Father. 

17.  Then  some  of  His  disciples  said,  one  to  another : 
What  is  this  that  He  saith  to  us  :  'A  little  while,  and  ye 
shall  not  see  Me  ;  and  again  a  little  while,  and  ye  will  see 
Me,  and,  because  I  go  to  the  Father  V 

18.  They  said,  therefore  :  What  is  this  that  He  saith  :  A 
little  while  ?     We  know  not  what  He  speaketh. 

19.  And^  Jesus  knew  that  they  had  a  mind  to  ask  Him  ; 
and  He  said  to  them :  Of  this  do  you  inquire  among  your- 
selves, because  I  said  :  A  little  while,  and  ye  shall  not  see 
Me  :  and  again  a  little  while,  and  ye  will  see  Me  ? 

20.  Verily,  verily,  I  say  to  you,  that  ye  shall  lament  and 
weep,  but  the  world  shall  rejoice :  and  ye  shall  be  made 
sorrowful,  but  your  sorrow  shall  be  turned  into  joy. 

21.  A  woman,  when  she  is  in  labor,  hath  sorrow,  be- 
cause her  hour  is  come  :  but  when  she  hath  brought  forth 
the  child,  she  remembereth  no  more  the  anguish,  for  joy 
that  a  man  is  born  into  the  world.^ 

22.  So  also  ye  now  indeed  have  sorrow,  but  I  will  see 
you  again  ;'^  and  your  heart  will  rejoice  ;  and  your  joy  no 
man  shall  take  from  you. 

*  Of  that  essence  which  is  common  to  the  three  Divine  persons. 

"^  The  Divine  Spirit  communicated  to  the  apostles  light  regarding 
things  divine. 

*  The  Divine  Nature. 

*  After  His  resurrection,  as  also  after  their  death. 

^  P.  "Now."  G.  oiv.  The  Vulgate  reading  Si  is  found  in  a  manuscript 
in  cursive  characters,  and  in  many  versions.    Schott  rejects  both  particles. 

*  By  this  similitude  our  Lord  intimates  that  the  apostles  would  have 
reason  to  exult  in  the  final  results  of  their  labors  and  sufferings. 

""  After  His  resurrection,  and  also  after  their  death. 


fiT.    JOHN.  547 

23.  And  in  that  day  ye  will  not  ask  Me  any  thing.  Ve- 
rily, verily,  I  say  to  you  :  if  ye  ask  the  Father  any  thing  in 
My  name,  He  will  give  it  you.^ 

24.  Hitherto  ye  have  not  asked  any  thing  in  My  name  : 
Ask,  and  ye  shall  receive,  that  your  joy  may  be  full. 

25.  These  things  I  have  spoken  to  you  in  figures.^  The 
hour  Cometh  when  I  will  no  more  speak  to  you  in  figures, 
but  I  will  show  you  plainly^  of  the  Father. 

26.  On  that  day,  ye  will  ask  in  My  name :  and  I  say  not 
to  you,  that  I  will  ask  the  Father  for  you  : 

27.  For  the  Father  Himself  loveth  you,  because  ye  have 
loved  Me,  and  have  believed  that  I  came  forth*  from  God. 

28.  I  came  forth  from  the  Father,  and  I  am  come  into  the 
world :  again  I  leave  the  world,  and  I  go  to  the  Father. 

29.  His  disciples  say  to  Him  :  Behold,  now  Thou  speak- 
est  plainly,  and  speakest  no  figure. 

30.  Now  we  know  that  Thou  knowest  all  things,^  and 
Thou  needest  not  that  any  man  should  ask^  Thee.  By  this 
we  believe  that  Thou  comest  forth  from  God. 

31.  Jesus  answered  them :  Do  ye  now  believe  ? 

32.  Behold,  the  hour  cometh,^  and  it  is  already^  come,  that 
ye  will  be  scattered,  every  man  to  his  own,^  and  will  leave 
Me  alone  :  and  yet  I  am  not  alone,  because  the  Father  is 
with  Me. 


'  Matt.  vii.  7;  xxi.  22;  Mark  xi.  24;  Luke  xi.  9;  Supra  xiv.  13; 
James  i.  5. 

'^  In  enigmatical  expressions.  G.  P.  "but."  This  conjunctive  par- 
ticle is  rejected  by  Schott,  not  being  found  in  four  uncial  manuscripts,  nor 
in  several  versions. 

'  By  the  light  of  the  Holy  Spirit. 

*  By  eternal  generation  as  God,  by  special  mission  as  man, 

^  Since  He  knew  their  secret  thoughts  and  discourses,  without  any  in- 
timation from  any  one. 
"  Inform. 
'  Matt.  xxvi.  31 ;  Mark  xiv.  27. 

*  G.  P.  "  Now."  This  is  wanting  in  many  manuscripts  and  versione. 
Some  have  rjSri,  as  the  Vulgate. 

'  Home. 


548  THE    FOUR    GOSPELS. 

33.  These  things  I  have  spoken  to  you,  that  in  Me  ye 
may  have  peace.  In  the  world  ye  will  have  distress :  but 
have  confidence,  I  have  overcome  the  world. 


CHAPTER  XVII. 

The   prayer    of    Christ. 

1.  These  things  Jesus  spake,  and  lifting  up^  His  eyes  to 
heaven,^  He  said :  Father,  the  hour^  is  come,  glorify*  Thy 
Son,  that  Thy  Son^  may  glorify  Thee. 

2.  As  Thou  hast  given  to  Him^  power  over  all  flesh,' 
that  He  may  give  eternal  life^  to  all  whom  Thou  hast  given 
to  Him.^ 

3.  Now  this  is^°  eternal  life  :  that  they  know"  Thee,  the 
only  true  God,^^  aj^j  Jesus  Christ,^^  whom  Thou  hast  sent." 

*  G.  P.  "He  lifted  up."  Five  uncial  and  several  earsive  manuscripts, 
as  also  some  versions,  have  the  participle. 

'  G.  P.  "  and."     The  conjunction  is  omitted  in  the  same  manuscripts. 
'  The  time  appointed  is  approaching.    It  is  usual  to  speak  of  that  which 
is  near,  as  if  it  was  already  accomplished. 

*  Manifest  His  acceptance.  Our  Lord  prays  that  His  humiliation  may 
be  attended  with  the  manifestation  of  His  divinity. 

°  G.  P.  "  also."  The  conjunction  xou^  is  wanting  in  the  three  chief 
manuscripts,  and  in  many  versions. 

'  As  man.    Matt,  xxviii.  18.  ■■  All  men. 

*  Purchased  for  them  by  His  death.  '  By  gracious  decree. 
"  The  means  of  attaining  to  life.  "  By  faith. 

"  As  distinguished  from  heathen  deities.  St.  Chrysostom  and  St.  Au- 
gustin  among  the  ancients,  and  Heinsius  among  moderns,  think  that  there 
is  here  an  inversion,  so  that  the  text  should  read  :  "  This  is  eternal  life, 
that  they  know  Thee,  and  Jesus  Christ,  whom  Thou  hast  sent,  the  only 
true  God."  Such  inversions  are  not  unusual  with  this  evangelist :  ex.  g.  ; 
"  Whosoever  is  not  just,  is  not  of  God,  nor  he  that  loveth  not  his 
brother."  1  John  iii.  10.  "  The  Lord  God  Almighty  is  the  temple  there- 
of, and  the  Lamb  "  Apoc.  xxi.  22. 

"  Eternal  life  depends  on  the  knowledge  of  Christ,  as  well  as  of  the 
Father. 

"  His  divine  mission  must  be  recognised,  His  teaching  embraced,  and 
by  a  necessary  consequence.  His  Divinity  most  be  adored. 


ST.    JOHN.  549 

4.  I  have  glorified  Thee  on  the  earth  :  I  have  finished 
the  work  which  Thou  gavest  Me  to  do. 

5.  And  now  glorify  Thou  Me,  O  Father,  with  Thyself,' 
with  the  glory  uhich  I  had  with  Thee,^  before  the  world 
was.3 

6.  I  have  manifested  Thy*  Name  to  the  men  whom 
Thou  hast  given  Me  out  of  the  w^orld.  Thine  they  were,* 
and  Thou  gavest  them  to  Me  :^  and  they  have  kept  Thy 
word. 

7.  Now  they  have  known^  that  all  things  which  Thou 
hast  given  Me,  are  from  Thee.^ 

8.  Because  the  words  which  Thou  gavest  to  Me,^  I  have 
given  to  them ;  and  they  have  received  them,  and  they 
have  known  in  very  deed  that  I  came  forth  from  Thee,^° 
and  they  have  believed  that  Thou  didst  send  Me.^^ 

9.  I  pray  for  them  :^^  I  pray  not  for  the  world,^^  but  for 
those  whom  Thou  hast  given  Me,'^  because  they  are  Thine.^* 

'  In  Thy  kingdom.  He  asks  for  His  human  nature  the  glory  of 
heaven,  that  it  may  partake  of  the  divine  glory,  which  as  God  he  had 
from  eternity. 

^  In  the  unity  of  the  Divine  Nature. 

'  Before  the  creation,  from  eternity,  the  Son  was  in  the  glory  of  the 
Father. 

*  Nature,  counsels,  will,  and  doctrine. 

*  By  creation. 

*  Having  drawn  them  by  grace. 
'  They  know. 

"  All  the  divine  perfections  which  the  Son,  as  God,  possesses,  are 
from  the  Father,  by  the  communication  of  the  divine  essence ;  all  the 
prerogatives  of  the  Son,  as  man,  are  from  the  Father,  in  union  with  the 
Son  and  Holy  Spirit,  but  are  ascribed  to  the  Father,  as  the  fount  of  the 
Deity. 

'  To  be  communicated  to  men. 

*°  By  eternal  generation. 

"  As  Messiah. 

"  Especially. 

"  The  carnal  and  impious  were  excluded  from  this  special  prayer  of 
Christ,  although  on  the  cross  He  prayed  even  for  those  who  crucified 
Him. 

"  As  disciples.  ^ 

"*  They  belong  to  Thee  by  gracious  choice. 


550  THE    FOUR    GOSPELS. 

10.  And  all  My  things  are  Thine,  and  Thine  are  Mine  :^ 
and  I  am  glorified^  in  them. 

11.  And  now  I  am  not^  in  the  world,  and  these  are  in 
the  world,  and  I  come  to  Thee.  Holy  Father,  keep  in  Thy 
Name*  those,  whom  Thou  hast  given  Me  :  that  they  may 
be  one^  as  we  also  are.^ 

12.  While  I  was  with  them,'  I  kept  'them  in  Thy  Name. 
Those  whom  Thou  gavest  Me  have  I  kept  :^  and  none  of 
them  is  lost  but  the  son  of  perdition,^  that^^  the  Scripture 
may  be  fulfilled. 

13.  And  now  I  come  to  Thee  :  and  these  things  I  speak 
in  the  world,  that  they  may  have  the  fulness  of  My  joy  in 
themselves.il 

14.  I  have  given  Thy  word  to  them,!^  and  the  world  hath 
hated  them,  because  they  are  not  of  the  world,i'^  as  I  also 
am  not  of  the  world. 

15.  I  pray  not  that  Thou  wouldst  take  them  out  of  the 
world,!*  but  that  Thou  wouldst  keep  them  from  evil.i^ 


'  There  is  a  perfect  community  and  identity  of  perfections  between 
the  Father  and  Son  and  Holy  Spirit. 

'  I  shall  be  glorified.  The  future  is  often  spoken  of  as  already  past, 
according  to  the  prophetic  style,  and  Hebrew  idiom. 

*  I  am  about  to  leave. 

'  In  Thy  doctrine  and  worship. 
'  In  unity  of  faith. 

*  The  unity  of  the  disciples  in  faith  is  to  resemble  the  unity  of  the 
Divine  Persons  in  nature  ;  but  it  necessarily  falls  far  short  of  the  model. 

'  G.  P.  "  in  the  world."  These  words  are  wanting  in  four  uncial 
manuscripts,  and  in  several  versions.     Schott  suspects  them. 

*  Infra  xviii.  9. 

'  Judas,  who  by  his  perversity  made  himself  such.     Ps.  cviii.  8. 

*"  So  that.  The  result  is  spoken  of  as  the  object,  by  a  customary 
Hebraism. 

"  That  they  may  have  in  themselves  the  fulness  of  joy  in  Me  derived 
from  Me. 

"  Instructed  them,  and  authorized  them  to  instruct  others. 

'*  Not  worldly-minded.  As  yet  the  apostles  were  imperfect,  but  not 
disposed  to  favor  the  corruption  of  the  world. 

'*  Since  they  were  to  enlighten  it  and  purify  it  by  their  ministry. 

"  From  corrupting  the  word  entrusted  to  them — from  being  finally 
overcome  in  their  ministerial  labors  by  the  opposition  of  the  world. 


ST.    JOHN. 


551 


16.  They  are  not  of  the  world,  as  I  also  am  not  of  the 
world. 

17.  Sanctifyi  them  in2  the  truth.^     Thy  word  is  truth. 

18.  As*  Thou  didst  send  Me  into  the  world,  I  also  have 
sent  them  into  the  world. 

19.  And  for  them  do  I  sanctify^  Myself:  that  they  also 
may  be  sanctified  in  truth. 

20.  And  not  for  them  only  do  I  pray,  but  for  those  also 
who  through  their  word  shall  believe  in  Me  :^ 

21.  That  they  all  may  be  one,^  as  Thou,  Father,  in  Me, 
and  I  in  Thee  :  that  they  also  may  be  one  in  Us  :^  that  the 
world  may  believe  that  Thou  hast  sent  Me.^ 

22.  And  the  glory^''  which  Thou  hast  given  to  Me,  I  have 
given  to  them  :^^  that  they  may  be  one,^^  as  We  also  are 
one. 


'  Consecrate  them  to  the  announcement  of  truth.  The  term  is  rather 
expressive  of  official  consecration,  than  of  personal  sanctification.  See 
Bloomiield. 

"  P.  "  Through."     The  text  agrees  with  the  Vulgate. 

'  G.  P.  "Thy  truth."  "  The  pronoun  is  not  in  some  principal  manu- 
scripts, nor  in  the  Vulgate,  the  Gothic,  and  the  Saxon  versions.  Cyril 
seems  not  to  have  read  it ;  and  Bengelius  and  Mill  reject  it.  It  is  very 
unnecessary  here,  as  the  explanation  subjoined,  "  Thy  w^ord  is  the  truth," 
sufficiently  appropriates  it."  Campbell.  Lachmann  and  Meyer  ex- 
punge it. 

*  In  like  manner,  though  not  with  equal  authority. 

^  "  Devote,"  by  instructing  and  training  them.  "  Christ,"  says  St. 
Cyril  of  Alexandria,  "  sanctified  Himself  for  us,  namely  :  He  offered 
Himself  to  God  the  Father  as  a  holy  victim,  reconciling  the  world  to 
Him,  and  restoring  our  fallen  race  to  His  favor." 

*  All  the  faithful  instructed  by  the  apostolic  ministry  are  embraced  in 
the  prayer  of  Christ. 

'  It  is  in  the  neuter  gender  in  Greek,  and  strongly  expresses  the  unity 
of  the  apostolic  ministry,  and  of  the  body  of  believers. 

®  Through  the  influence  of  divine  truth  and  grace. 

'  The  unity  of  the  Church  is  among  the  most  splendid  evidences  of 
the  divine  mission  of  Christ. 

"  In  the  kingdom  of  heaven. 

"  In  hope,  and  by  affording  them  means  to  attain  to  it. 

"  Glory  was  promised  by  Christ  to  His  apostles  to  animate  them  to 
perfect  un.ty. 


552  THE    FOUR    GOSPELS. 

23.  I  in  them,  and  Thou  in  Me  :  that  they  may  be  made 
perfect  in  one,^  and  the  world  may  know  that  Thou  hast 
sent  Me,  and  hast  loved  them,  as  Thou  also  hast  loved  Me.'- 

24.  Father,  I  will  that  where  I  am,  they  also  whom 
Thou  hast  given  Me,  may  be  with  Me  :  that  they  may  see 
My  glory  which  Thou  hast  given  Me,  because  Thou  hast 
loved  Me  before  the  creation  of  the  worl  . 

25.  Just  Father,  the  world  hath  not  known  Thee  :  but  1 
have  known  Thee  :  and  these  have  known,  that  Thou  hast 
sent  Me. 

26.  And  I  have  made  known,  and  I  will  make  known 
Thy  Name  to  them,  that  the  love  with  which  Thou  hast 
loved  Me,  may  be  in  them,^  and  I  in  them.* 


CHAPTER  XVIII. 

The  history  of  the  passion  of  Christ. 

1.  When  Jesus  had  said  these  things,^  He  went  forth 
with  His  disciples  over  the  brook  Cedron,^  where  there 
was  a  garden,  into  which  He  entered  with  His  disciples.'' 

*  Perfectly  united. 

*  The  unity  of  the  ministry  is  a  token  of  dirine  approbation,  since  in 
so  numerous  and  diversified  a  body,  it  could  not  be  maintained  for  so  many 
centuries  by  mere  human  means. 

*  The  communication  of  revealed  truth  is  intended  to  excite  the  love 
of  God  in  believers,  and  especially  in  its  chosen  heralds.  This  effect, 
however,  is  often  prevented  by  the  perversity  of  the  human  heart. 

*  By  grace,  and  by  effectual  assistance. 

^  2  Kings  XV.  23.     Matt.  xxvi.  36.     Mark  xiv.  32.     Luke  xxii.  39. 

*  The  common  Greek  has  t^  KiSpcoj/ :  but  "  the  reading  of  the 
Vulgate,  Jerome,  and  some  good  manuscripts,  tm  KfSpwi/,  has  been,  by 
many  commentators,  from  the  time  of  Jerome  to  that  of  Griesbach, 
Kuinoel,  and  Tittman,  thought  to  be  the  true  one."  Bloomfield.  "  This. 
is  one  of  the  iew  passages  in  which  the  English  translators  have  prefer- 
red the  reading  of  the  Vulgate,  although  unsupported,  to  the  almost  uni- 
versal reading  of  the  Greek."     Campbell. 

Two  uncial  manuscripts,  one  in  cursive  characters,  and  severat 
versions  support  the  Vulgate  reading,  which  Campbell  designates  un- 
supported. 


ST.  JOHN.  553 

2.  And  Judas  also,  who  betrayed  Him,  knew  the  place  : 
because  Jesus  had  often  resorted  thither  together  with 
His  disciples. 

3.  Judas,  therefore,  having  received  a  band  of  soldiers,' 
and  officers^  from  the  chief-priests  and  the  Pharisees, 
Cometh  thither  with  lanterns,  and  torches,  and  weapons. 

4.  Jesus,  therefore,  knowing  all  things  that  should  come 
upon  Him,^  went  forth,  and  said  to  them :  Whom  seek  ye  ? 

5.  They  answered  Him:  Jesus  of  Nazareth.  Jesus 
saith  to  them  :  I  am  He.  And  Judas  also  who  betrayed 
Him,  stood  with  them.* 

6.  As  soon,  therefore,  as  He  had  said  to  them  :  I  am  He  : 
they  went  backward  and  fell  to  the  ground.^ 

7.  Again  therefore  He  asked  them  :^  Whom  seek  ye  ? 
And  they  said  :  Jesus  of  Nazareth. 

8.  Jesus  answered :  I  have  told  you  that  I  am  He.  If 
therefore  ye  seek  Me,  let  these^  go  their  way. 

9.  That  the  word  which  He  said  might  be  fulfilled  :  Of 
those  whom  Thou  hast  given  Me,  I  have  not  lost  any  one.^ 

*  The  number  of  this  company  is  uncertain.  As  the  officer  is  called 
Xi-'Kiapxoi,  V.  12,  some  think  that  it  consisted  of  a  thousand  men.  There 
was  a  cohort  supposed  to  consist  of  1000,  or  600  men,  in  garrison  at  the 
castle  of  Antonia.  The  high-priest,  fearing  a  rescue,  or  tumult,  may 
have  obtained  their  services  from  the  governor.  Matt.  xxvi.  47.  Mark 
xiv.  43.     Luke  xxii.  47. 

"  The  Latin  ministros  corresponds  to  the  Greek,  vTCyifitrj<;,  and  is  ap- 
plicable to  attendants,  or  officers.  Persons  in  office  in  the  court  of  the  high- 
priest  are  here  meant. 

'  The  evangelist  marks  His  foreknowledge,  that  we  may  understand 
that  of  His  own  free  will  He  presented  Himself  to  suffer  for  our  sins. 

^  The  audacity  of  the  traitor  is  marked.  This  evangelist  omits  the 
mention  of  his  kiss. 

^  That  is,  they  fell  on  their  backs.  There  is  a  diaeresis  in  the  text. 
The  sudden  prostration  of  a  numerous  body  of  soldiers  at  the  simple 
word  of  Christ,  was  an  admirable  evidence  of  His  majesty  and  power. 

'  When  they  had  risen  on  their  feet. 

'  The  apostles. 

*  The  words  of  our  Lord,  recorded  ch.  xvii.  12,  seem  to  have  been 
directly  spoken  of  the  preservation  of  the  apostles  in  faith,  and  in  the 
grace  of  God  :  but   it  is  not  extraordinary  that  they  should  mean  also 


554  THE    FOUR    GOSPELS. 

10.  Then  Simon  Peter  having  a  sword,  drew  it,  and 
struck  the  servant  of  the  high-priest,  and  cut  off  his  right 
ear.i    And  the  name  of  the  servant  was  Malchus. 

11.  Jesus  therefore  said  to  Peter  :  Put  up  thy  sword  into 
the  scabbard.  The  cup^  which  My  Father  hath  given  Me, 
shall  I  not  drink  it  ? 

12.  Then  the  band,  and  the  tribune,^  and  the  officers  of 
the  Jews,  took  Jesus,  and  bound  Him  : 

13.  And  they  led  Him  away  to  Annas  first,*  for  he  was 
father-in-lawtoCaiphas,who  was  the  high-priest  of  that  year. 

14.  Now  Caiphas  was  he  who  had  given  the  counsel  to 
the  Jews:  that  it  was  expedient  that  one  man  should  die 
for  the  people.^ 

15.  And  Simon  Peter  followed  Jesus,  and  so  did  another 
disciple.^  And  that  disciple  was  known  to  the  high-priest, 
and  he  went  in  with  Jesus  into  the  court  of  the  high-priest. 

16.  But  Peter  stood  without  at  the  door.  The  other  dis- 
ciple therefore  who  was  known  to  the  high-priest,  went 
out,  and  spoke  to  the  portress,  and  brought  in  Peter.'' 

17.  The  maid  therefore  that  was  portress,  saith  to  Pe- 
ter :  Art  not  thou  also  one  of  the  disciples  of  this  man  ? 
He  saith  ;  I  am  not. 

18.  Now  the  servants  and  officers  stood  at  a  coal  fire, 

preservation  from  death,  whilst  in  the  company  of  our  Lord.     The  divine 
words  often  have  a  twofold  meaning. 

*  The  ardor  of  Peter  is  here  manifest. 

*  Sufferings  are  often  represented  as  a  cup  with  bitter  ingredients. 
'  X''%Mpxo^,  captain  of  a  thousand. 

*  Luke  iii.  2.  Annas,  who  had  been  removed  from  his  office  by  Vale- 
rius Gratus,  was  probably  the  contriver  of  the  measure,  and  so  Christ  was 
led  to  his  house  in  the  first  instance,  that  his  instructions  might  be  re- 
ceived as  to  ulterior  measures.  He  sent  Him  directly  to  Caiphas,  where 
the  matters  here  detailed  took  place.  The  other  evangelists  omit  men- 
tioning the  visit  to  Annas,  and  relate  at  once  what  occurred  at  the  house 
of  Caiphas. 

*  Supra  xi.  49. 

*  John  himself,  or  more  probably  one  not  of  the  twelve.     Matt,  xxr 
58  ;  Mark  xiv.  54  ;  Luke  xxii.  55. 

'  This  act  of  kind  attention  exposed  Peter  to  danger. 


ST.    JOHN.  555 

because  it  was  cold,   and  warmed  themselves  :  and  Peter 
also  was  standing  with  them,  and  warming  himself. 

19.  The  high-priest  therefore  asked  Jesus  concerning  His 
disciples,  and  concerning  His  doctrine. 

20.  Jesus  answered  Him :  I  have  spoken  openly  to  the 
world  :  I  have  always  taught  in^  synagogue,  and  in  the 
temple,  whither  all  the  Jews  resort  f  and  in  secret  I  have 
spoken  nothing.^ 

21.  Why  dost  thou  ask  Me  ?*  ask  them  who  have  heard 
what  I  have  spoken  to  them :  behold,  they  know  what 
things  I  have  said. 

22.  And  when  He  had  said  these  things,  one  of  the  offi- 
cers standing  by,  gave  Jesus  a  blow,^  saying:  Answerest 
Thou  the  high-priest  so  ? 

23.  Jesus  answered  him  :  If  I  have  spoken  evil,  give  tes- 
timony of  the  evil :  but  if  well,  why  dost  thou  strike  Me  ?^ 

24.  And^  Annas^  sent  Him  bound  to  Caiphas,  the  high- 
priest. 


'  G.  P.  "  the."  Griesbach  and  Schott  cancel  the  article.  He  spoke 
of  synagogues  generally  ;  not  of  one  in  particular. 

*  G.  P.  "  whither  the  Jews  always  resort."  Schott  adopts  the  Vul- 
gate reading,  which  is  conformable  to  several  uncial  manuscripts,  and  to 
the  versions  generally. 

^  He  had  often  explained  in  private  His  public  discourses,  and  dis- 
closed divine  mysteries  to  His  disciples :  but  He  concealed  nothing 
through  fear  of  censure:  He  said  nothing  in  secret,  which  did  not  har- 
monize with  His  public  teaching. 

*  It  is  inconsistent  with  the  rules  of  judicial  investigation  to  question 
the  accused,  when  no  proof  of  guilt  has  been  offered. 

*  With  his  hand. 

*  Our  Lord  bore  meekly  the  insult,  but  remarked  on  its  injustice,  that 
none  might  suppose  He  had  given  any  occasion  for  such  treatment. 

''  P.  "  Now."  G.  ohv.  One  uncial  manuscript  has  Si,  which  was  the 
Vulgate  reading,  and  is  expressed  in  several  ancient  versions.  Some 
cancel  both  particles. 

*  "  Had  sent."  This  verse  might  follow  v.  13,  since  all  that  is  above 
related  took  place  in  the  court  of  Caiphas,  as  is  evident  from  its  con- 
nexion with  what  follows,  and  from  a  comparison  of  this  statement  with 
those  of  the  other  evangelists.  The  Hebrews  have  no  praeterpluperfect. 
Matt.  xxvi.  57 ;  Mark  xiv.  53  ;  Luke  xxii.  54. 


556  THE    FOUR    GOSPELy. 

25.  And  Simon  Peter  was  standing,  and  warming  him- 
self. TJiey  said  therefore  to  him  r^  Art  not  thou  also  one 
of  his  disciples  ?     He  denied  it,  and  said  :  I  am  not. 

26.  One  of  the  servants  of  the  high-priest  (a  kinsman  to 
him  whose  ear  Peter  cut  off)  saith  to  him  :  Did  I  not  see 
thee  in  the  garden  with  Him? 

27.  Again  therefore  Peter  denied :  and  immediately  the 
cock  crew. 

28.  Then  they  led  Jesus  from  Caiphas  to  the  hall  of  the 
governor.^  And  it  was  morning,  and  they  went  not  into 
the  hall,  that  they  might  not  be  defiled,  but  that  they  might 
eat  the  passover.^ 

29.  Pilate  therefore  went  out*  to  them,  and  said  :  What 
charge  do  ye  make  against  this  man? 

30.  They  answered  and  said  to  him  :  If  he  were  not  a 
malefactor,    we   should    not   have   delivered    Him  up   to 

thee  ^ 

31.  Pilate  therefore  said  to  them  :  Take  Him  your- 
selves, and  judge  Him  according  to  your  law.  The  Jews 
therefore  said  to  him  :  It  is  not  lawful  for  us  to  put  any 
man  to  death.^ 


'  Matt.  xxvi.  69  ;  Mark  xiv.  67  ;  Luke  xxii.  56. 

^  Pontius  Pilate,  who  as  procurator  governed  Judea  in  the  name  of  the 
Roman  emperor.     Matt,  xxvii.  2  ;  Mark.  xv.  1  ;  Luke  xxiii.  1. 

'  Paschal  victims  continued  to  be  eatep  through  the  octave.  The 
lamb  had  been  already  eaten  on  the  preceding  evening.  The  Pharisees 
considered  that  by  entering  within  the  precincts  of  a  court,  wherein  a 
heathen  governor  presided,  they  would  contract  legal  defilement,  and  be 
disqualified  from  partaking  of  feasts  wherein  the  flesh  offered  in  sacrifice 
was  eaten.    Act.  x.  28  ;  xi.  3. 

*  In  front  of  his  court-house. 

*  They  rest  on  the  opinion  of  their  own  justice,  which  they  suppose  to 
be  entertained  by  the  governor  :  but  from  the  other  evangelists  it  is  clear 
that  they  accused  Him  specifically  of  sedition. 

°  From  this  it  appears  that  the  power  of  inflicting  death  was  not  re- 
cognised at  that  time  as  belonging  to  the  Jewish  tribunals  :  but  some  re- 
strict the  meaning  to  civil  causes,  and  maintain  that  they  could  decree 
capital  punishment  for  offences  against  religion,  subject,  however<  to  the 
ratification  of  the  Roman  governor. 


ST.   JOHN.  557 

32.  That  the  word  of  Jesus  might  be  fulfilled,  which  He 
said,  signifying  what  death  He  should  die.^ 

33.  Pilate  therefore  went  again  into  the  hall,^  and 
called  Jesus,  and  said  to  Him  :  Art  Thou  the  king  of  the 
Jews  ? 

34.  Jesus  answered  :^  Sayest  thou  this  of  thyself,*  or 
have  others  told  it  to  thee  of  Me  ? 

35.  Pilate  answered :  Am  I  a  Jew  ?  Thy  own  nation, 
and  the  chief-priests,  have  delivered  Thee  up  to  me  :  what 
hast  Thou  done  ? 

36.  Jesus  answered  :  My  kingdom  is  not  of  this  world.* 
If  My  kingdom  were  of  this  world,  My  servants  w^ould 
certainly  strive^  that  I  should  not  be  delivered  to  the  Jews  i 
but  now  My  Kingdom  is  not  hence." 

37.  Pilate  therefore  said  to  Him  :  Art  Thou  a  king,  then  ? 
Jesus  answered  :  Thou  sayest^  that  I  am  a  king.  For  this 
was  I  born,  and  for  this  came  I  into  the  world :  that  I 
should  give  testimony  to  the  truth.  Every  one  that  is  of 
the  truth^  heareth  My  voice. 

38.  Pilate  saith  to  Him  :  What  is  truth  ?"»  And  when  he 
said  this,  he  went  out  again  to  the  Jews,  and  said  to 
them  :  I  find  no  guilt  in  Him.     • 


*  By  crucifixion,  which  could  only  be  ordered  by  the  governor.  It  was 
not  a  Jewish  mode  of  punishment.  Matt.  xx.  19. 

^  Matt,  xxvii.  11  ;  Mark  xv.  2  ;  Luke  xxiii.  3. 

*  G.  P.  "  him."  The  pronoun  is  cancelled  by  Lachmann,  Meyer  and 
Schott.     It  is  not  found  in  the  chief  manuscripts,  or  versions. 

*  Our  Lord  shows  His  knowledge  that  Pilate  does  not  give  credit  to 
the  charge,  in  the  offensive  meaning  which  it  bears.  He  questions  His 
judge,  and  insinuates  the  injustice  of  His  mode  of  proceeding. 

°  Earthly  and  secular — not  an  empire  of  force. 

®  The  Greek  term  signifies  violent  efforts,  such  as  the  agonistic 
struggles. 

'  Not  of  earthly  origin,  as  it  is  not  of  an  earthly  character.  It  is  the 
reign  of  truth  and  grace. 

*  This  is  an  Hebraism,  implying  affirmation. 
'  A  lover  of  truth. 

"  Without  awaiting  an  answer.  He  felt  that  his  question  was  idle,  ae 
far  as  the  trial  of  Jesus  was  concerned. 


558  THE    FOUR    GOSPELS. 

39.  But  ye  have  a  custom  that  I  should  release  one  to 
you  at  the  passover  :  will  ye  therefore  that  I  release  to  you 
the  king  of  the  Jevvs?^ 

40.  Then  they  all  cried  again  :  Not  this  man,  but  Barab- 
bas.     Now  Barabbas  was  a  robber. 


CHAPTER  XIX. 

Continuation  of  the  history  of  the  passion    of  Christ. 

1.  Then  therefore  Pilate  took  Jesus,  and  scourged  Him.- 

2.  And  the  soldiers,  plaiting  a  crown  of  thorns,  put  it 
upon  His  head,  and  they  put  on  Him  a  purple  garment. 

3.  And  they  came  to  tlim,^  and  said  :  Hail,  king  of  the 
.Tews  :  and  they  gave  Him  blows.* 

4.  Pilate  therefore  went  forth  again,  and  saith  to  them  : 
Behold,  I  bring  Him  forth  to  you,  that  ye  may  know  that 
I  find  no  guilt  in  Him. 

5.  (Jesus  therefore  came  forth  wearing  the  crown  of 
thorns,  and  the  purple  garment.)  And  he  saith  to  them  : 
Behold  the  Man  ! 

G.  When  the  chief-priests,  therefore,  and  the  officers  had 
seen  Him,  they  cried  out,  saying :    Crucify,  crucify  Him.^ 


*  Pilate,  having  declared  that  no  crime  had  been  proved,  should  have 
discharged  Jesus  as  innocent  :  but  not  being  willing  to  repel  his  accu- 
sers as  wanton  persecutors,  he  appealed  to  their  clemency,  and  offered  to 
liberate  him,  if  they  would  solicit  it  as  an  act  of  mercy.  Matt,  xxvii. 
15  ;  Mark  xv.  6  ;  Luke  xxiii.  17. 

"  By  weak  and  criminal  policy,  hoping  to  appease  the  persecutors. 
Matt,  xxvii.  27 ;  Mark  xv.  16. 

^  These  words  are  wanting  in  G.  P.  Lachmann  and  Schott  have  in- 
serted them  on  the  authority  of  two  uncial  manuscripts,  and  the  versions 
generally. 

The  soldiers  added  wanton  insults  to  the  punishment  which  they 
were  ordered  to  inflict,  being  led  on  by  the  general  rage  against  Jesus. 

°  Many  manuscripts  and  versions  have  the  pronoun  in  this  place. 


ST.    JOHN.  559 

Pilate  saith  to  them  :  Take  Him  yourselves,  and  crucify 
Him'  :  for  I  find  no  guilt  in  Him. 

7.  The  Jews  answered  Him  :  We  have  a  law  ;  and  ac- 
cording to  the  law  He  ought  to  die,  because  He  made^ 
Himself  the  Son  of  God.^ 

8.  When  Pilate,  therefore,  had  heard  this  saying,  he 
feared  the  more.* 

9.  And  he  entered  into  the  hall  again,  and  said  to  Jesus  : 
Whence  art  Thou  1^    But  Jesus  gave  him  no  answer.^ 

10.  Pilate  therefore  saith  to  Him :  Speakest  Thou  not 
to  Me  ?  knowest  Thou  not  that  I  have  power  to  crucify 
Thee,  and  I  have  power  to  release  Thee  ? 

11.  Jesus  answered  :  Thou  wouldst  not  have  any  power 
against  Me,  unless  it  were  given  to  thee  from  above." 
Therefore  he  that  hath  delivereth  Me  to  thee,®  hath  the 
greater  sin.^ 

12.  And  thenceforth  Pilate  sought  to  release  Him.  But 
the  Jews  cried  out,  saying  :  If  thou  release  this  man,  thou 
art  not  a  friend  of  Cesar  :  for  whosoever  maketh  himself 
king,  speaketh  against'"  Cesar. 

13.  Now  when  Pilate  had  heard  these  words,''  he  brought 


'  This  does  not  imply  permission  or  approval ;  but  is  an  indignant  di- 
rection to  do  that  which  their  usages  did  not  permit,  and  justice  forbade. 

^  Gave  Himself  out  as. 

^  They  regarded  Him  as  a  false  prophet  and  blasphemer,  who  by  the 
law  was  subject  to  death.    Lev.  xxiv.  14 — 16. 

■*  He  was  alarmed,  lest  Jesus  might  be  such  as  He  proclaimed  Him- 
self. 

*  Pilate  wished  to  know  whether  He  claimed  a  divine  ori§in. 

*  The  question  was  irrelevant  to  the  charge  of  sedition,  which  was  the 
only  one  of  which  Pilate  could  take  cognizance  :  wherefore  silence  was 
not  disrespectful. 

'  By  divine  permission  and  decree. 

"  The  high-priest,  who  delivered  Jesus  to  Pilate. 

*  Their  crime  was  greater  than  that  of  Pilate,  who  reluctantly  yield- 
ed :  yet  even  he  sinned  grievously. 

'°  Opposes,  rebels  against.    See  Isaiah  xxii.  22,  apud  Septuagint. 
"  G.  P.  "  That  saying."    Schott  adopts  the  Vulgate  reading,  which  is 
conformable  to  six  uncial  manuscripts,  and  many  versions.     The  fear  of 


560  THE    FOUR    GOSPfiLS. 

Jesus  forth  ;  and  sat  down  on  the  judgment  seat)^  in  the 
place  that  is  called  Lithostrotos,2  and  in  Hebrew  Gab- 
batha.^ 

14.  And  it  was  the  eve  of  the  passover/  about  the  sixth* 
hour,  and  he  saith  to  the  Jews :  Behold  your  king.^ 

15.  But  they  cried  out :  Away  with  Him;  away  with 
Him  ;  crucify  Him.  Pilate  saith  to  them  :  Shall  I  crucify 
your  king?  The  chief  priests  answered :  We  have  no 
king  but  Cesar. 

16.  Then  therefore  he  delivered  Him  to  them,  to  be  cru- 
cified.    And  they  took,  and  led  forth  Jesus. 

17.  And  bearing  His  own  cross,^  He  went  forth  to  that 
place  which  is  called  Calvary,  but  in  Hebrew  Golgotha, 

18.  Where  they  crucified  Him,  and  with  Him  two  others, 
one  on  each  side,  and  Jesus  in  the  middle.^ 

19.  And  Pilate  wrote  a  title^   also  :    and  put  it  on  the 


incurring  the  anger  of  Cesar  determined  Pilate  to  yield  to  the  wishes  of 
the  Jews. 

'  Erected  for  the  occasion.  He  employed  the  judicial  forms,  whilst 
he  violated  every  principle  of  justice. 

^  "  A  tessellated  pavement  formed  of  pieces  of  marble  and  stone  ofva- 
rious  colors."     Bloomfield. 

^  An  elevated  place,  or  suggestus. 

*  The  eve  of  the  paschal  sabbath,  that  is  of  the  sabbath  which  occur' 
red  within  the  octave  of  the  paschal  solemnity.     See  Mark  xv.  42. 

*  Some  manuscripts,  D.  L.  72.  88.  123.  152,  have  the  third  hour,  which 
accords  better  with  Mark,  who  states  that  they  crucified  Him  at  the 
third  hour.  This  M-as  the  reading  in  the  very  ancient  manuscript  pre^ 
served  in  the  Cathedral  of  Ephesus,  said  to  be  the  autograph  of  St. 
John.  However,  the  common  reading  may  be  understood  of  a  time 
near  noon,  vvhen  the  third  hour  had  not  altogether  expired,  day  light 
being  divided  into  four  parts,  prime,  terce,  sext,  and  none. 

*  Pilate  seems  to  have  regarded  Him  as  such,  since  he  even  styled  H"-n 
so  in  the  inscription  on  the  cross,  and  refused  to  qualify  the  appellation 

'  Matt,  xxvii.  33.    Mark  xv.  22.     Luke  xxiii.  33. 

* "  The  cross  itself,  if  you  observe,  was  a  tribunal :  for  the  judge  being 
in  the  middle,  the  thief  who  believed  was  acquitted,  the  other  who 
blasphemed,  was  condemned.  By  this  He  intimated  what  He  will  do 
with  the  living  and  the  dead,  of  whom  some  He  will  put  on  His  right 
hand,  others  at  His  left."     St.  Augustin  in  c.  vii.     Joan,  tract,  xxxi. 

*  An  inscription  marking  the  charge  for  which  He  died. 


ST.    JOHN.  561 

cross.     And  the  writing  was  ;    Jesus    op  Nazareth,  the 
King  of  the  Jews. 

20.  This  title,  therefore,  many  of  the  Jews  read,  because 
the  place  where  Jesus  was  crucified  was  nigh  to  the  city  ; 
and  it  was  written  in  Hebrew,  in  Greek,  and  in  Latin. 

21.  Then  the  chief-priests  of  the  Jews  said  to  Pilate  : 
Write  not :  The  King  of  the  Jews :  but  that  He  said :  I 
am  the  King  of  the  Jews. 

22.  Pilate  answered :  What  I  have  written,  I  have 
written.' 

23.  The  soldiers,  therefore,  when  they  had  crucified 
Him,  took  His  garments^  (and  they  made  four  parts,  to 
every  soldier  a  part)  and  also  His  coat.^  Now  the  coat 
was  without  seam,  woven  from  the  top  throughout.* 

24.  They  said  then  one  to  another  :  Let  us  not  cut  it,  but 
let  us  cast  lots  for  it,  whose  it  shall  be  ;  that  the  scripture 
might  be  fulfilled,  saying  :  They  have  parted  My  garments 
among  them  :  and  on  My  vesture  they  have  cast  lots.* 
And  the  soldiers  indeed  did  these  things. 

25.  Now  there  stood  by  the  cross  of  Jesus,  His  mother,^ 
and  the  sister  of  His  mother,  Mary  the  wife  of  Cleophas,"' 
and  Mary  Magdalen. 

26.  When  Jesus,  therefore,  had  seen  His  mother  and 
the  disciple  whom  He  loved  standing,  He  saith  to  His 
mother  :  Woman,^  behold  thy  Son." 


*  Definitively,  and  unchangeably. 
"  Outward  garments. 

'  Tunic,  or  inner  garment. 

*  Like  a  hose. 
'  Ps.  xxi.  19. 

*  "  Her  affection  led  her  to  disregard  danger."     St.  Ambrose  in  Luc. 
1.  X.  No.  120. 

'  He  is  thought  to  be  the  same  as  Alpheus,  and  husband  of  the  sister 
of  our  Lord's  mother. 

'  This  may  here  imply  that  the  relation  of  mother  and  son  is,  in  a 
measure,  broken  off  by  death. 

"  He  gave  John  in  His  ov/u  place. 
36 


582  THE  FOUR  GOSPELS. 

27.  After  that,  He  saith  to  the  disciple :  Behold  thy 
mother/  And  from  that  hour  the  disciple  took  her  to  his 
home. 

28.  Afterwards  Jesus,  knowing  that  all  things^  were^  ac- 
complished, that  the  scripture  might  be  fulfilled,*  said  :  I 
thirst. 

29.  Now  there  was  a  vessel  set  there  full  of  vinegar. 
And  they  putting  upon  hyssop^  a  sponge  full  of  vinegar,^ 
put  it  to  His  mouth. 

30.  Jesus,  therefore,  when  He  had  taken  the  vinegar, 
said  :  It  is  consummated.''  And  bowing  His  head,  He  gave 
up  the  ghost. 

31.  Then  the  Jews,  (because  it  was  the  eve  of  the  sab- 
bath,) that  the  bodies  might  not  remain  upon  the  cross  on 
the  sabbath,  (for  that  was  a  great  sabbath-day ,8)  besought 
Pilate  that  their  legs  might  be  broken,^  and  that  they  might 
be  taken  away. 

'  St.  Ambrose  remarks  that  this  evangelist  has  taken  care  to  record 
this  remarkable  fact,  which  "  the  others  passed  over  in  silence,  how- 
Christ  on  the  cross  addressed  His  mother,  deeming  it  of  greater  im- 
portance to  state  that  He  who  triumphed  over  torments  and  punishments, 
the  conqueror  of  the  devil,  performed  the  duties  of  filial  affection,  than 
that  He  bestowed  the  kingdom  of  heaven.  For  if  it  be  an  edifying  fact, 
that  pardon  is  given  by  the  Lord  to  a  robber,  it  is  far  more  edifying  that 
the  mother  is  honored  by  her  Son.  But  neither  was  Mary  wanting  in  what 
became  her  as  mother  of  Christ,  since  whilst  the  apostles  fled  away,  she 
stood  before  the  cross,  and  with  tearful  eyes  looked  on  the  wounds  of 
her  Son,  for  she  did  not  look  to  the  death  of  her  beloved,  but  the  salva- 
tion of  the  world."     Ibidem. 

^  "  You  see  His  power  in  death :  since  He  waited,  until  all  things 
should  be  accomplished  which  the  prophet  foretold  should  happen  before 
His  death."     St.  Augustin  in  Joan  c.  vii.  tract,  xxxi. 

*  G.  P.  "  now."     This  is  much  suspected  by  Schott. 

*  By  the  fact  He  fulfilled  the  Scripture. 

'  Sticking  it  on  a  twig  of  hyssop.  There  was  an  humble  plant  with 
this  name  in  Judea,  with  a  reedy  stalk.  It  is  called  by  Matthew  and 
Mark  a  reed.  It  was  long  enough  to  reach  the  lips  of  Christ,  who  was 
not  very  elevated  from  the  ground. 

*  "  A  sort  of  meagre  and  sour  made  wine."     Bloomfield.    . 
'  The  work  assigned  to  Him  by  the  Father. 

*  As  happening  in  the  paschal  octave. 

'  To  hasten  their  death,  and  prevent  the  possibility  of  recovery  or  escape- 


ST.    JOHN.  563 

•32.  The  soldiers  therefore  came,  and  broke  the  legs 
of  the  first,  and  of  the  other  who  was  crucified  with 
Him. 

33.  But  after  they  were  come  to  Jesus,  when  they  saw 
that  He  was  already  dead,  they  did  not  break  His  legs. 

34.  But  one  of  the  soldiers  with  a  spear  opened  His 
side,  and  immediately  there  came  out  blood  and  water.' 

35.  And  he  who  saw  it^  hath  given  testimony,  and  his 
testimony  is  true.  And  he  knoweth  that  he  saith  true,^ 
that  ye  also*  may  believe. 

36.  For  these  things  were  done  that  the  scripture  might 
be  fulfilled  :  "  Ye  shall  not  break  a  bone  of  Him."* 

37.  And  again  another  scripture  saith  :  "  They  shall 
look  into  Him  whom  they  pierced."^ 

38.  And  after  these  things  Joseph  of  Arimathea  (because 
he  was  a  disciple  of  Jesus,  but  secretly,  for  fear  of  the 
Jews)  besought  Pilate  that  he  might  take  away  the  body 
of  Jesus.  And  Pilate  gave  leave.  He  came  therefore  and 
took  away  the  body  of  Jesus. 

39.  And  Nicodemus,  he  who  at  the  first  came  to  Jesus 
by  night,'  came  also,  bringing  a  mixture  of  myrrh  and 
aloes,  about  an  hundred  pound. ^ 

40.  They  took  therefore  the  body  of  Jesus,  and  bound  it 


*  This  flow  was  doubtless  preternatural,  and  symbolical  of  the  sacra- 
ments, as  the  Fathers  observe.  Lymph  resembling  water  with  blood 
might  flow  from  the  pericardium  after  death. 

'  The  evangelist  himself,  who  did  not  leave  the  place  of  the  cruci- 
fixion until  the  body  of  our  Lord  was  removed  for  interment. 
'  This  is  a  strong  afiirmation  of  the  truth  of  the  narrative. 

*  This  word  is  wanting  in  G.  P.,  but  Schott,  Griesbach  and  other 
critics  defend  it  on  the  authority  of  five  uncial  manuscripts  and  the 
versions  generally. 

'  This  was  said  of  the  Paschal  lamb,  the  type  of  Christ,  our  passover. 
Exod.  xii.  46.     Numb.  ix.  12. 

°  Zach.  xii.  10.  The  prophet  speaks  of  the  sorrow  of  Jerusalem,  when 
converted  she  shall  behold  the  wounds  which  she  inflicted  on  her  Lord. 

'  Supra  ch.  iii.  2. 

*  Weight. 


564  THE    FOUR    GOSPELS. 

in  linen  cloths  with  the  spices,  as  the  manner  of  the  Jews 
is  to  bury.* 

41.  Now  there  was  in  the  place  where  He  was  crucified, 
a  garden,  and  in  the  garden  a  new  sepulchre,  where  no  man 
yet  had  been  laid. 

42.  There,  therefore,  because  of  the  preparatory  day  of 
the  Jews,  they  laid  Jesus,  because  the  sepulchre  was  nigh 
at  hand. 


CHAPTER  XX. 

The  resurrection  of  Christ — His  manifestation  to  His  dis- 
ciples. 

1.  And  on  the  first  day  of  the  week,  Mary  Magdalen 
cometh  early,  when  it  was  yet  dark,  to  the  sepulchre  :  and 
she  saw  the  stone^  taken  away  from  the  sepulchre. 

2.  She  ran,  therefore,  and  cometh  to  Simon  Peter,  and 
to  the  other  disciple  whom  Jesus  loved,^  and  said  to  them : 
They  have  taken  away  the  Lord  out  of  the  sepulchre,  and 
we  know  not  where  they  have  laid  Him.* 

3.  Peter  therefore  went  out,  and  that  other  disciple,  and 
they  came  to  the  sepulchre. 

4.  And  they  both  ran  together,  and  that  other  disciple 
outran  Peter,^  and  came  first  to  the  sepulchre. 


*  Embalm.  The  Jewish  mode  of  embalming  is  remarked  as  distinct 
from  that  of  the  Egyptians,  who  embowelled  the  body,  and  filled  it  up 
with  spices. 

"  The  large  stone  which  had  been  placed  at  its  mouth.  Of  this  no 
mention  is  previously  made  by  this  evangelist :  but  he  speaks  of  it,  as 
known  to  his  readers  from  the  other  evangelists. 

'  John. 

*  From  the  circumstance  of  the  stone  being  rolled  away,  and,  perhaps, 
from  inspecting  the  sepulchre,  she  concluded  that  the  body  had  been  re- 
moved by  the  Jews. 

'  John  being  younger. 


ST.    JOHN.  565 

5.  And  when  he  stooped  down,  he  saw  the  linen  cloths 
lying,  but  yet  he  went  not  in.^ 

6.  Then  cometh  Simon  Peter,  following  him,  and  he 
went  into  the  sepulchre,  and  saw  the  linen  cloths  lying,^ 

7.  And  the  napkin  that  had  been  about  His  head,  not 
lying  with  the  linen  cloths,  but  apart,  wrapt  up  into  one^ 
place- 

8.  Then  that  other  disciple,  who  came  first  to  the  sepul- 
chre, also  went  in,  and  he  saw,  and  believed.* 

9.  For  as  yet^  they  knew  not  the  scripture,  that  He  must 
rise  from  the  dead. 

10.  The  disciples,  therefore,  departed  again  to  their 
home.^ 

11.  But  Mary  stood  without,  at  the  sepulchre,  weeping. 
Now  as  she  was  weeping,  she  stooped  down,  and  looked 
into  the  sepulchre. 

12.  And  she  saw  two  angels'  in  white,  sitting,  one  at  the 
head,  and  one  at  the  feet,  where  the  body  of  Jesus  had 
been  laid. 

13.  They  say  to  her  :  Woman,  why  art  thou  weeping? 


*  Through  respect  for  Peter,  John  awaited  his  arrival. 

"  This  showed  that  the  body  had  not  been  stolen  away,  since,  as  St. 
Chrysostom  remarks,  the  myrrh  and  other  spices  must  have,  hke  glue, 
or  lead,  attached  the  linens  to  the  body,  and  no  thief  would  have  delayed 
to  separate  them.     See  hom.  Ixxxv.  alias  Ixxxiv.  in  Matt. 

'  This  circumstance,  according  to  St.  Chrysostom,  shows  that  there 
was  neither  haste,  nor  confusion,  as  must  have  been  the  case  were  the 
body  withdrawn  clandestinely.  The  head-kerchief  was  laid  aside,  and 
rolled  up,  as  by  one  rising  from  sleep.  St.  Augustin  remarks,  that  "  on 
the  cross  itself  He  left  His  body  when  He  pleased,  and  withdrew :  He 
lay  in  the  tomb  as  long  as  He  pleased  :  when  He  pleased  He  arose  from 
it  as  from  a  bed."     In  Ev.  Joan.  c.  viii.  tr.  xliii.  9. 

*  That  Christ  had  risen. 

*  Up  to  that  moment. 

°  The  meaning  seems  to  be,  to  the  place  where  they  assembled 
together. 

'  She  may  not  have  recognised  them  as  such. 


466  THE  FOUR  GOSPELS. 

She  saith  to  them :    Because  they^  have  taken  away  my 
Lord  'P-  and  I  know  not  where  they  have  laid  Him. 

14.  ^When  she  had  thus  said,  she  turned  herself  back, 
and  saw  Jesus  standing ;  and  she  knew  not  that  it  was 
Jesus. 

15.  Jesus  saith  to  her  :  Woman,  why  art  thou  weeping? 
whom  dost  thou  seek  ?  She  thinking  that  it  was  the  gar- 
dener,* saith  to  Him  :  Sir,  if  thou  hast  taken  Him  hence, 
tell  me  where  thou  hast  laid  Him '}  and  I  will  take  Him 
away.  6 

16.  Jesus  saith  to  her:  Mary.''  She,  turning,  saith  to 
Him  :  Rabboni  (which  is  to  say.  Master.) 

17.  Jesus  saith  to  her :  Do  not  touch  Me,^  for  I  am  not 
yet  ascended  to  My  Father :  but  go  to  My  brethren,  and 
say  to  them  :  I  ascend  to  My  Father  and  to  your  Father," 
to  My  God^"  and  your  God. 

18.  Mary  Magdalen  cometh,  and  telleth  the  disciples  : 
I  have  seen  the  Lord,  and  He  said  these  things  to  Me. 

19.  Now  when  it  was  late"  that  same  day,  the  first  of 

'  His  enemies. 

'  Her  faith  in  His  divinity  was  unshaken. 

'  G.  P.  "and."  Schott  rejects  it,  on  the  authority  of  manuscripts  ana 
versions. 

^  She  probably  did  not  raise  her  eyes  to  regard  Him,  not  having  any 
idea  that  it  was  He.  The  most  natural  thought  was  that  the  person  in 
charge  of  the  garden  was  there. 

^  She  supposed  that  he  might  have  removed  the  body,  with  a  view, 
perhaps,  to  its  interment  elsewhere. 

*  With  the  aid  of  the  disciples. 

'  The  mention  of  her  name  in  His  usual  tone  of  affection  led  to  im- 
mediate recognition. 

^  She,  doubtless,  affectionately  and  reverently  embraced  His  feet: 
He  tells  her  not  to  delay  in  giving  this  token  of  attachment,  as  He  was 
not  immediately  to  withdraw  from  the  world,  so  that  she  would  have 
other  opportunities.     To  touch,  often  means  to  embrace. 

'  He  encourages  His  disciples  by  calling  God  their  Father  and 
His  Father :  but  they  are  adopted  children,  whilst  He  is  the  only-begotten 
Son. 

"*  As  man.  He  styles  the  Father  His  God. 

"  In  the  evening. 


ST.    JOHN.  567 

the  week,^  and  the  doors  were  shut,^  where  the  disciples 
were  gathered  together  through  fear  of  the  Jews,  Jesus 
came,  and  stood  in  the  midst,^  and  said  to  them :  Peace  be 
to  yon." 

20.  And  when  He  had  said  this,  He  showed  them  His 
hands,  and  His  side.  The  disciples,  therefore,  were  glad, 
when  they  saw  the  Lord. 

21.  He  said,  therefore,^  to  them  again  :  Peace  be  to  you. 
As^  the  Father  has  sent  Me,  I  also  send  you. 

22.  When  He  had  said  this.  He  breathed  on  them,'  and 
He  said  to  them  :  Receive  ye  the  Holy  Ghost.^ 

23.  Whose  sins  you  shall  forgive,^  they  are  forgiven 
them :  and  whose'^  you  shall  retain,  they  are  retained. 

24.  Now  Thomas,  one  of  the  twelve,  who  is  called  Di- 
dymus,  was  not  with  them  when  Jesus  came. 

25.  The  other  disciples,  therefore,  said  to  him  :  We  have 
seen  the  Lord.  But  he  said  to  them :  Unless  I  see  in  His 
hands  the  print  of  the  nails,  and  put  my  finger  into  the 
place^^  of  the  nails,  and  put  my  hand  into  His  side,  I  will 
not  believe.^2 

'  Sunday. 

*  Barred,  to  protect  those  within  from  any  sudden  attack. 

'  The  miraculous  presence  of  our  Lord,  notwithstanding  the  closed 
doors,  presents  no  difficulty  to  those  who  consider  the  power  of  God. 
The  laws  of  nature,  which  prevent  the  compenetration  of  bodies,  cannot 
be  an  obstacle  to  the  accomplishment  of  that  which  their  Divine  Author 
wills. 

*  The  usual  Jewish  salutation. 

'  G.P.  "  Then  Jesus  said."  The  name  is  omitted  in  three  uncial 
manuscripts,  and  several  versions.  Schott  suspects  it  to  be  an  inter- 
polation. 

*  In  like  manner,  but  not  with  equal  power. 

'  Symbolical  actions  were  familiar  with  the  Jews.  Breathing  signi- 
fied the  communication  of  the  Spirit. 

*  The  third  Person  of  the  Divine  Trinity — His  grace  and  power. 
"  In  My  name.  '"  Sins. 

"  G.  P.  "  Print."  "  The  Alexandrian,  and  four  other  manuscripts, 
have  •fortov  for  tvTiov.  The  Syriac  as  well  as  the  Vulgate  and  Saxon, 
follows  this  reading."     Campbell. 

"  Thomas  would  not  believe  that  He  had  risen  and  appeared  to  them 


568  THE  FOUR  GOSPELS. 

26.  And  after  eight  days,  His  disciples  were  again  with- 
in ;  and  Thomas  was  with  them.  Jesus  cometh,  the  doors 
being  shut,  and  stood  in  the  midst,  and  said :  Peace  be 
to  you. 

27.  Then  He  saith  to  Thomas :  Put  in  thy  finger  hither, 
and  see  My  hands,  and  bring  hither  thy  band,'  and  put  it 
into  My  side  ;  and  be  not  incredulous,  but  faithful.^ 

28.  ^Thomas  answered,  and  said  to  Him  :  My  Lord,  and 
my  God.* 

29.  Jesus  saith  to  him :  Because  thou  hast  seen  Me, 
Thomas,  thou  hast  believed  :^  blessed^  they  who  have  not 
seen  and  have  believed." 

30.  Many  other  signs^  also  Jesus  performed  in  the  sight 
of  His  disciples,  which  are  not  written  in  this  book. 

31.  But  these  are  written,  that  ye  may  believe  that  Jesus 
is  the  Christ,  the  Son  of  God  :^  and  that  believing,'"  ye  may 
have  life  in  His  name.'' 


in  His  own  body,  until  he  had  ocular  and  palpable  evidence.  He  had 
not  lost  faith  in  Christ,  but  he  did  not  think  that  He  was  to  rise  from 
the  dead. 

'  The  wound  must  have  been  wide. 

"  G.  P.  "And."  Griesbach  and  Schott  cancel  the  conjunction,  which 
is  not  found  in  six  uncial  manuscripts  nor  in  several  versions. 

*  I  have  restored  the  Rhemish  version  of  this  passage. 

*  This  is  a  plain  profession  of  faith  in  the  divinity  of  Christ. 

*  Thou  believest. 
"  Happy. 

'  Happy  are  they  that  see  not,  and  yet  believe.  The  aorist  is  equiva- 
lent to  the  indicative  present,  and  signifies  a  habit  of  mind. 

*  Miracles. 

*  This  implies  the  belief  of  the  divinity  of  Christ,  and  of  all  that  He 
taught. 

"  And  living  accordingly. 
"  Through  His  merits. 


ST.    JOHN.  569 

CHAPTER  XXL 

Christ  manifests  Himself  to  His  disciples  by  the  sea  side,  and 
gives  Peter  the  charge  of  His  sheep. 

1.  After  this,  Jesus  manifested  Himself  again  to  the  dis- 
ciples at  the  sea  of  Tiberias  :  and  He  manifested^  after 
this  manner. 

2.  There  were  together  Simon  Peter,  and  Thomas,  who 
is  called  Didymus,  and  Nathanael,^  who  was  of  Cana 
in  Galilee,  and  the  sons  of  Zebedee,  and  two  others  of  His 
disciples.3 

3.  Simon  Peter  saith  to  them  :  I  am  going  to  fish.  They 
say  to  him:  We  also  come  with  thee.  And  they  went 
forth,  and  entered  into  the  ship  :*  and  that  night  they 
caught  nothing. 

4.  But  when  the  morning*^  was  come,  Jesus  stood  on  the 
shore  :  yet  the  disciples  knew  ncrt  that  it  was  Jesus. ^ 

5.  Jesus,  therefore,  said  to  them  :  children,^  have  you 
any  thing  to  eat  ?    They  answered  Him  :  No. 

G.  He  saith  to  them :  Cast  the  net  on  the  right  side  of 
the  ship,  and  ye  will  find.  They  cast,  therefore  :  and 
now  they  were  not  able  to  draw  it  up  for  the  multitude 
of  fishes.^ 

7.  That  disciple,  therefore,   whom  Jesus  loved,^  said    to 


'  Himself. 

*  Thought  to  be  Bartholomew. 
'  Probably  "apostles." 

*  G.  P.  "immediately."  It  is  cancelled  by  Lachmann,  Meyer  and 
Schott.     Five  uncial  manuscripts  and  many  versions  omit  it. 

*  Dawn. 

"  The  appearance  of  our  Lord  was  not  such  as  to  lead  to  immediate 
recognition.     He  was  pleased  to  manifest  Himself  by  His  works. 

'  "  Boys."  A  familiar  way  of  addressing  men  of  an  humble  class. 
It  is  used  by  St.  John  as  an  expression  of  affection. 

*  The  Greek  term  is  often  used  for  fish. 
»  John. 


570  THE    FOUR    GOSPELS. 

Peter  :  It  is  the  Lord.'  Simon  Peter,  when  he  heard  that, 
it  was  the  Lord,  girt  his  coat  about  him  (for  he  was  naked^) 
and  cast  himself  into  the  sea.^ 

8.  But  the  other  disciples  came  in  the  ship,  (for  they 
were  not  far  from  the  land,  but  as  it  were  two  hundred 
cubits,)   dragging  the  net  with  fishes. 

9.  As  soon  then  as  they  came  to  land,  they  saw  a  lire 
kindled,  and  a  iish  laid  thereon,  and  bread.* 

10.  Jesus  saith  to  them:  Bring  hither  of  the  fishes  which 
ye  have  now  caught. 

11.  Simon  Peter  went  up,  and  drew  the  net  to  land,  full 
of  great  fishes,  one  hundred  and  fifty-three  :^  and  although 
there  were  so  many,  the  net  w^as  not  broken. 

12.  Jesus  saith  to  them  :  Come,  and  dine.^  And  none  of 
them  who  w^ere  at  meal,^  durst^  ask  Him  :  Who  art  Thou  ? 
Knowing  that  it  was  the  Lord. 

13.  And  Jesus''  cometh  and  taketh  bread,  andgiveth  to 
them,  and  the  fish  in  like  jnanner. 


'  The  miraculous  draught  left  no  doubt  of  His  identity. 

*  Without  his  coat,  but  not  without  under-covering.  This  use  of  the 
terra  is  common  to  the  classical  and  sacred  authors :  vid.  2  Kings  vi. 
20.  Virgil  says  :  Nudus  sere,  nudus  ara. 

'  He  girt  about  him  the  upper  tunic  (as  the  Greek  term  signifies)  that 
it  might  not  incommode  him  in  swimming.  He  cast  himself  into  the 
sea  to  aid  in  bringing  the  net  to  shore.  Reverence  for  our  Lord  led  him 
to  put  on  the  outward  garb,  although  he  was  not  uncovered. 

'  These  things  were  miraculously  provided. 

*  The  number  is  specified  to  mark  the  miraculous  character  of  the 
draught. 

*  The  Greek  term  is  used  to  signify  the  first  meal  taken  by  the  ancients 
a  little  before  noon.  It  was  still  early  in  the  morning,  when  our  Lord 
invited  His  apostles  to  partake  of  this  repast. 

'  G.  P.  "  None  of  the  disciples."  The  Saxon  version  agrees  with  the 
Vulgate. 

*  Through  reverence,  and  consciousness  that  it  was  unnecessary. 

*  G.  P.  "  Jesus  then  cometh."  Schott  thinks  that  no  conjunctive 
particle  should  be  read. 


ST.    JOHN.  571 

14.  This  is  now  the  third^  time,  that  Jesus  was  mani- 
fested to  His  disciples^  after  He  was  risen  from  the  dead. 

15.  When  therefore  they  had  dined,  Jesus  saith  to  Simon 
Peter :  Simon,  son  of  John,  lovest  thou  me  more  than 
these  P  He  saith  to  Him  :  Yea,  Lord,*  thou  knowest  that  I 
love  Thee.     He  saith  to  him  :  Peed  my  Iambs. 

16.  He  saith  to  him  again  :  Simon,  son  of  John,^  lovest 
thou  me  ?  He  saith  to  Him :  Yea,  Lord,  Thou  knowest 
that  I  love  Thee.     He  saith  to  him :  Feed  My  lambs.^ 

17.  He  said  to  him  the  third  time  :  Simon,  son  of  John, 
lovest  thou  Me  ?  Peter  was  grieved,  because  he  had  said  to 
him  the  third  time,  Lovest  thou  Me  ?  And  he  said  to  Him  : 
Lord,  Thou  knowest  all  things  f  Thou  knowest  that  I  love 
Thee.     He  said  to  him  :  Feed  My  sheep. 

18.  Verily,  verily,  I  say  to  thee  :  when  thou  wast 
younger,  thou  didst  gird  thyself,  and  didst  walk  whither 
thou  wouldst.  But  when  thou  art  old,  thou  wilt  stretch 
forth  thy  hands,  and  another  will  gird  thee,  and  lead  thee 
whither  thou  wouldest  not. 

19.  And  this  He  said,  signifying  by  what  death  he  should 
glorify  God.^  And  when  He  had  said  this,  He  saith  to 
him  :  Follow  Me.^ 


'  The  third  day.     His  apparitions  were  frequent  on  n,i,ch  day. 
"  Assembled  together.     He  had  manifested  Himself  sep  irately  to  Si- 
mon Peter,  and  to  the  two  disciples  at  Emmaus. 
^  Thy  fellow-disciples. 

*  Peter  answers  in  the  affirmative,  but  does  not  specifically  state  that 
he  loves  more  than  the  others. 

*  Son  of  Jona.  By  omitting  the  surname  which  He  Himself  had  given 
Him,  He  insinuates  that  he  had  proved  unworthy  of  it  by  his  weakness. 

*  P.  "  Feed  My  sheep."  The  Greek  uses  the  term  Ttolfiaovi,  which  in- 
cludes all  the  duties  of  a  shepherd.  The  Saxon  version  is  conformable 
to  the  Vulgate. 

'  This  is  a  strong  acknowledgment  of  the  omniscience  of  Christ. 

*  Our  Lord  did  not  merely  refer  to  the  free  activity  of  manhood,  and 
the  helpless  dependence  of  age,  but  to  the  violence  which  Peter  was  to 
suffer,  when  in  his  old  age  he  should  be  dragged  to  martyrdom. 

'  Intimating  that  he  should  prepare  himself  for  a  death  like  that  of  Hie 
Master. 


572  THE    FOUR    GOSPELS. 

20.  Peter  turning  round,  saw  that  disciple  whom  Jesus 
loved  following,  who  also  leaned  on  His  breast  at  supper, 
and  said  :  Lord,  who  is  he  that  shall  betray  Thee  ? 

21.  When  therefore  Peter  had  seen  him,  he  saith  to  Je- 
sus :  Lord,  and  what  will  this  man  do  ?' 

22.  Jesus  saith  to  him  :  So^  I  will  have  him  remain  till 
I  come,  what  is  it  to  thee  ?  follow  thou  Me. 

23.  This  saying  therefore  went  abroad  among  the 
brethren,  that  that  disciple  should  not  die.  And  Jesus  did 
not  say  to  him,  he  should  not  die,  but.  So  I  will  have  him 
remain  till  I  come,  what  is  it  to  thee  ? 

24.  This  is  that  disciple  who  giveth  testimony  of  these 
things,  and  hath  written  these  things :  and  we  know^  that 
his  testimony  is  true. 

25.  But  there  are  also  many  other  things  which  Jesus 
did  :  which  if  they  were  written  every  one,  the  world 
itself,  1  think,  would  not  be  able  to  contain  the  books  that 
should  be  written." 


'  Literally:  "  but  this  man  what  V  What  will  become  of  him  1  Peter 
was  curious  to  know  the  end  of  the  beloved  disciple. 

"  G.  P.  "  If."  Sic  in  the  Vulgate  is  thought  by  many  to  be  a  mis- 
take of  copyists  for  Si.  It  is  however  supported  by  the  Saxon  version. 
The  Cambridge  manuscript  has  'Eav  ;  but  likewise  :  ovroj. 

'  John  appeals,  as  it  were,  to  his  readers,  and  unites  them  with  himself 
in  testimony,  by  the  figure  which  is  called  communication. 

*  This  is  an  hyperbolical  expression,  intended  to  declare  the  immense 
number  of  the  miracles  of  Christ.  Amen  is  regarded  by  critics  as  an 
addition  of  the  copyist.  It  is  not  found  in  the  four  chief  manuscripts,  nor 
in  the  versions  generally. 


THE    END. 


DATE    DUE 

•r-^iu^rt-i 

as^- 

-feeTTg  2c 

01 

^,g,«««®ea5r^'«^'^ 

GAYLORD 

PRINTED  INUS  A 

BS195.5.K36 

The  four  Gospels :  translated  from  the 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00049  6192 


